\m 


>M>{ 


I 


IK  II 


w 


mm 


i|ih|i|i  •  1 1|< 
iH"Hii 


'   li 


T 
llltlll* 


I'^mn 


r 


Digitized  by  tine  Internet  Arciiive 

in  2007  witii  funding  from 

IVIicrosoft  Corporation 


littp://www.arcli  ive.org/details/antiquityunveileOOrobeiala 


ANTIQUITY  UNVEILED. 


ANCIENT    VOICES 

FROM  THE 

SPIRIT  REALMS 

DISCLOSE  THE  MOST  STARTLING  REVELATIONS, 
PROVING    CHRISTJANJTY 

TO   BE  OK 

HEATHEN   ORIGIN. 


Truth  crushed  by  Priests  shall  rise  again. 
SECOND    EDITION. 
PHILADELPHIA: 

ORIENTAL   PUBLISHING  CO., 
1894. 


Copyright,  1892, 

ORIENTAL   PUBLISHING   COMPANY. 

Philadelphia. 


/SO/ 

.  JV7- 


nq^^ 


DKDICATION. 


One  who  loved  Truth  more  than  the  commendation 
of  men,  left  on  record  as  a  legacy  to  the  human  race, 
a  sentiment,  at  once  so  truly  religious,  broad  and 
elevating,  that  we  quote  his  lines  in  this  connection: 

"Tlie  world  is  my  country, 

To  do  good  my  religion." — Paine. 

With  the  same  broad  and  philanthropic  spirit  which 
inspired  the  above  we  dedicate  this  work  to  the  world. 


■^^ 


ILLUSTRATIONS. 

J   M.  Roberts,  Esq.,  .  .  Frontispiece 

Apollonius. — The  Nazarexe,    .  .  .14 

Symbols  of  the  CRUcrFiED  Lamb  axd  the 

Crucified  Man,         .  .  .  KiO 

BuRN'ixo  OF  the  Condemned  Books,         .  .      401 

Prometheus  Bound,  (Whose  Tkaokdy  was 
THE  Prototype  OF  the  Crtcifixion  of 
the  Christian  Jesus,)        .  .  .      515 


CONTENTS. 


PAGE 

Preface, 3 

Introductory,  .  11 

Apollonius,  the  Nazarene,  The  Jesus  of  the  Christians,  14 

Apollonius  of  TYANA,the  Nazarene. — Bom  A.  D.  2,  died  A.  D. 
99 — His  history  and  teachings  appropriated  to  formulate 
Christianity — The  original  gospels  of  the  New  Testament 
brought  from  India, 1 7 

Damis,  the  pupil  of  Apollonius. — The  Epistles  of  Timothy  written 

to  Damis — India  the  source  of  Christianity,  ...  35 

Deva  Bodhisatoua,  a  Buddhist  Prophet. — The  original  gospels 
as  understood  by  the  Hindoos — Received  from  spirit  sources 
through  Bodhisatoua  as  a  medium,       .....  48 

Plotinus. — The  testimony  of  Ulphilas,  Apollonius,  Vespasian, 
Deva  Bodhisatoua  and  others  confirmed — The  scriptures  of 
Buddhism  and  their  relation  to  Christianity,  ...  57 

Pope  Gregory  VII. — His  reason  for  destroying  the  library  of  the 
Palatine  Apollo — The  manuscripts  contained  therein  would 
prove  the  non-existence  of  Jesus  Christ,       ....  59 

EuTHALlus,  a  Greek  Theologian. — The  teachings  of  Apollonius  of 
Tyana  mutilated  to  make  good  the  Christian  scheme — Eutha- 
lius  substitutes  Paul  and  the  Christ  idea  for  Apollonius  and 
Chrishna  in  these  wTitings — The  Acts  of  the  Apostles, 
Pauline  and  Catholic  epistles  divided  by  him  into  verses,      .  61 

PoTAMON,  the  great  Alexandrian  Reformer. — His  attempt  to 
purify  the  existing  religions  leads  to  exile — The  Eclectic 
School  of  Philosophy — The  teachings  of  Potamon  drawn 
upon  to  fabricate  Christianity,       ......  64 

Vespasian,  a  Roman  Emperor. — No  such  person  among  the  Jews 
as  Jesus  of  Nazareth — The  books  of  the  Jews — Disease 
produced  by  spirits — Apollonius  a  great  medium,  .         .  79 

Herodes  Agrippa  II,  King  of  Judea. — The  true  version  of  the 

trial  of  Paul  before  Agrippa  as  given  in  Acts,       ...  82 

Pliny  the  Younger. — His  letter  to  Trajan  referred  to  the  Esse- 

nes  and  not  to  the  Christians — The  word  Christians  a  forgery,  87 


VI  CONTENTS. 

Origen. — Christianity  and  Paganism  identical — The  narratives         PAGE 
relating  to  the  person  Jesus  Christ  derived  from  the  Greek 
and  Egyptian  god  makers,  .......  89 

Flavius  Josephus,  a  Jewish  Historian. — The  reference  to  Jesus 
of  Nazareth  fraudulently  interpolated  by  some  Christian 
copier  of  his  history — No  such  person  as  Jesus  of  Nazareth 
existed  in  the  time  of  Josephus,  ......  91 

Vflavius  Philostratus,  biographer  of  Apollonius  of  Tyana. — 

/    ^         The  non-existence  of  the  Christian  religion  in  his  day — 

Apollonius  worshiped  in  Rome  as  the  saviour  of  men — Every 

effort  made  by  Popes  and  Emperors  to  destroy  the  history  of 

Apollonius,  .........  94 

COSMAS  Indicopleustes,  the  great  Antiquarian. — The  symbols  or 
keys  of  the  Christian  religion  found  on  the  Adulian  marble — 
Fraudulent  plates  being  manufactured  by  excavators  to  sup- 
port the  Old  Testament, loo 

Jean  Jacques  Barthelemy,  a  French  Scholar. — The  modem 
Christian  religion  under  the  form  of  symbolic  worship  writ- 
ten upon  all  the  temples  and  tombs  of  antiquity,  .         .  loi 

Henry  Salt,  an  eminent  English  Traveller. — All  historic  religions 
have  their  origin  in  the  Sun — Blinded  by  Christianity  while 
on  earth, .  104 

M.  Servillius  Nonianus,  a  Roman  Consul. — The  Christian  Jesus 
none  other  than  the  Chrishna  of  the  Hindoos — No  Christians 
nor  Christianity  in  the  time  of  Nero,  A.  D.  45  to  68,    .         ,  108 

Ptolemy  Philadelphus. — The  Alexandrian  Library — Where 
the  principal  parts  of  the  creeds  and  tenets  of  all  religious 
systems  were  obtained,        .......  109 

Pontius  Pilate,  Procurator  of  Judea. — He  knew  nothing  of  the 
Jesus  of  the  Christians — Jesus  Onanias  a  robber,  tried  before 
him  and  crucified  by  the  Roman  soldiers — This  testimony 
positively  corroborated  in  our  own  times,     .         .         .         .  112 

Cyrillus  Luchar,  a  Greek  Patriarch. — The  Alexandrian  manu- 
script— The  infamy  of  Christianity — Millions  of  ruined  souls 
in  the  after-life  because  of  its  teachings — Christianity  not 
from  the  Jews  but  from  the  Greeks, 114 

QUINTILLIAN. — Denies  the  existence  of  Jesus  Christ — The  cross 
has  been  the  symbol  of  various  religions  ever  since  the  days 
of  Rameses  n  of  Egypt, 118 

Julius  Lucius  Florus,  a  Roman  Historian. — The  spirit  of  pro- 
gress buried  beneath  Christianity — Jesus  and  his  so-called 
apostles  not  known  in  Rome  A.  D.  125,      ....  120 


CONTEXTS.  VII 

Urban  VIII,  a  Roman  Pontiff. — Facts  in  regard  to  the  mingling         page 
of  Paganism  and  Christianity — The  bronze   decor£:tions   of 
St.  Peter's  at  Rome — Where  obtained,         ....  122 

Aquila,  a  Cappadocian  Philosopher. — Neither  Jew  nor  Christian — 
Not  the  translator  of  the  Greek  version  of  the  Old  Testament 
as  recorded  in  history,  .......  123 

Symmachus,   a   Grecian   Statesman. — The  Christian  religion   a 

duplication  of  the  Eleusinian  mysteries,  .         .         .         .  1 24 

PoMPONius    Mela,   a    Roman   Geographer. — No   Christians    at 

Antioch  A.  D.  54 — The  goddess  Diana  worshiped,      .         .  126 

Cardinal  Stefano  Borgia. — Christianity  cannot  stand  the 
blazing  light  of  the  original  WTitings  of  the  Latin  Fathers 
if  placed  in  the  hands  of  scholars  and  free  thinkers,      .         .  128 

Caracalla,  bishop  of  Nicomedia. — The  Council  of  Nice — All 
works  pertaining  to  the  mythological  origin  of  Christianity 
to  be  destroyed — Bibliomancy,     .         .         .         .         .         .  129 

Hegesippus,  a  Greek  Theologian. — The  attempt  to  make  a  new 
religion  out  of  the  old  religions — The  struggle  between 
learned  scholars  and  pagan  priests,       .         .         .         .         .  131 

Ulphilas,  a  Catholic  Bishop. — The  source  of  the  Codex  Argen- 
teus — The  Brahminical  gospels  of  Apollonius  translated  from 
the  Samaritan  tongue  in  the  Fourth  Century — The  names 
changed  to  suit  his  Christian  employers,       ....  133 

Abgarus,  a  Grecian  Priest. — The  famous  letter  to  Jesus  Christ 
a  forgery  by  Christian  writers — He  corresponded  with  Jesus 
Malathiel,  a  Jewish  priest — Eusebius  responsible  for  the 
circulation  of  this  falsehood,         ......  135 

Gregory,  bishop  of  Constantinople. — Destruction  of  many  valua- 
ble books — Jesus  interpolated  for  Apollonius  in  history — 
Eusebius  spent  his  whole  life  in  mutilating  and  destroying 
everything  that  militated  against  Christianity,       .         .         .  138 

Eusebius  of  C^sarea. — An  unwilling  witness — The  power  of 
truth — All  Epistles  and  Gospels  in  reality  the  creation  of 
Christian  priests — Justin  Martyr  the  forger  of  the  passage  in 
Josephus  in  relation  to  Jesus  Christ — Eusebius  admits  copy- 
ing it — Dr.  Lardner's  arraignment  of  Eusebius — What  Gib- 
bons thinks  of  Eusebius,       .......  141 

Alciphron,  a  Greek  Writer. — The  story  of  the"  Wise  Men  of  the 
East,"  a  theological  legend  brought  from  India  by  the 
Gymnosophists,  .........  150 

Sir  Thomas  Bodley,  founder  of  the  Bodleian  Library. — The 
Anti-Nicene  library — Collection  of  manuscripts  against  the 
Council  of  Nice — Missing  leaves  ofthe  Cambridge  manuscript,  152 


VIII  CONTENTS. 

Marcion,  the  Father  of  Christianity. — The  Pauline  Epistles  ap-         FACE 
propriated  by  Marcion — He  changes  them — The  description 
of  Paul  interpolated  to  disguise  the  identity  of  their  author, 
Apollonius  of  Tyana,  ........  154 

LuciAN,  a  Greek  Satirist. — The  insignificant  measures  used  to 
formdlale  the  Christian  Gospels — The  St.  Luke  of  the  Gos- 
pels— Apollonius  the  Apollos  of  the  Greeks — The  original 
works  of  Lucian  mutilated — Who  St.  Paul  and  St.  Mark  were,  157 

CoxsTANTINUS  PoGONATUS. — The  sixth  council  of  Constantinople 
A.  D.  680 — Prometheus  of  the  Greeks  adopted  to  represent 
Jesus  Christ — Lamb  worship  changed  to  man  worship — 
Lamb  worship  a  relic  of  paganism — The  edict  prohibiting 
the  worship  of  the  lamb  on  the  cross,  .         .         .         .  160 

CONSTANTINE  THE  Great. — Fettered  by  the  truth — The  Budd- 
histic gospels  mingled  with  the  teachings  of  Potamon,  .  162 

Epaphroditus,  a  Latin  Grammarian. — ^Josephus  a  member  of  the 
Ancient  Order  of  the  Initiated — Why  Josephus  did  not 
mention  Apollonius  in  his  history,        .         .         .         .         .  163 

F.  NiGlDlus  FiGULUS. — Connection  of  astrology  with  Christianity,  166 

Vellius  Paterculus. — The  Signs  of  the  Zodiac  the  key  to  all 

religions,      ..........  167 

Gregory,  bishop  of  Neo-Caesarea. — Apollonius  worshiped  in  the 
Temple  of  Apollo — Valuable  manuscripts  destroyed  by 
Eusebius,    ..........  169 

Ummidius  Quadratus,  Governor  of  Syria. — The  feast  of  the 
unleavened  bread  a  blood  purifying  ceremony — The  carefully 
concealed  secrets  of  the  Essenes — Travels  in  India,       .         .  170 

C.  Cornelius  Tacitus,  a  Roman  Historian. — The  Essenian 
Brotherhood — Spirit  manifestations — Never  heard  of  the 
Christian  Jesus  nor  of  Christianity,        .         .         .         .         .  1 73 

Manetho,  an  Egyptian  Priest. — The  god  Osiris  of  the  Egyptians — 
Materialization  as  understood  by  the  ancients — The  Sun 
personified,  the  revered  saviour  of  all  nations,      .         .         .  175 

Varro,  a  Roman  Writer. — The  celebrated  literature  of  the  ancients 
destroyed  by  the  Christian  hierarchy — His  "  Key  to  Ancient 
Religions  "  destroyed  by  order  of  Constantine  the  Great,      .  177 

Ignatius  o^  Antioch,  Patriarch  of  the  Essenes. — Apollonius  of 
Tyana  investigated  the  religion  of  the  Essenes — The  sacred 
writings  of  the  Essenes  blended  with  those  Apollonius 
received  from  India,    ........  179 

Titus  Livius,  a  Roman  Historian. — The  birth,  life,  death  and 
resurrection  of  Jesus  Christ  as  portrayed  in  the  annual 
passage  of  the  Sun  through  the  constellations  of  the  Zodiac,  181 


CONTENTS.  IX 

Q.  Veranius. — The  God  of  the  Britons  identical  with  the  God  of         page 
the  Christians — The  idea  of  being  saved  by  a  man  born  of  a 
virgin,  established  among  barbarous  people  centuries  before 
the  Christian  era,         ........  183 

Porphyry,  a  so-called  Heathen  Philosopher. — None  of  the  early 
Christian  Fathers,  so-called,  were  Christians  in  reality — The 
gods  of  all  religions  have  arisen  out  of  astronomy  and 
astrology,    ..........  185 

Marcantonio  De  Dominis,  a  Heresiarch. — The  old  Roman 
gods,  re-chiselled  by  the  sculptors,  are  the  Apostles  of  the 
Christian  religion — The  vestments  of  the  Roman  Catholic 
priesthood  copied  from  the  priests  of  Apollo,        .         .         .  187 

Sejanus,  the  favorite  of  Tiberius. — New  light  on  the  story  of  the 

crucifixion — The  obliterated  portion  of  the  Alexandrian  Codex  189 

Aloysius  Lilius,  an  Italian  Savant. — The  connection  of  the  life 
of  the  so-called  Jesus  Christ  with  the  gods  of  antiquity — The 
doctrines  of  the  Christian  Trinity  based  on  the  Pagan  Trinity,  191 

Pompaeius  Saturninus. — The  secret  meeting  of  the  Sons  of  the 

Sun  or  the  Initiated — Ancient  Spiritualism,  .         .         .  193 

Carra. — The   inscriptions  on  the  Adulian  Marble  relate  to  the 

life  and  miracles  of  Apollonius  of  Tyana,     .         .         .         .  195 

Clement  Alexandrinus. — His  writings  mutilated  by  Eusebius 
— interesting  revelations  concerning  the  Christian  cross — 
The  Council  of  Alexandria 197 

Hermogenes,  the  Essenian  rival  of  St.  Paul. — Astronomy  the  key 
to  the  Book  of  Revelation — To  understand  the  symbolism 
of  Christianity  read  the  stars, 200 

Jean  Sylvain  Bailly. — ^Vhat  can  be  found  at  Ancient  Tyre — 

An  important  book,      ........  203 

Cardinal  C^sar  Baronius,  Librarian  of  the  Vatican. — The 
Hindoo  god  Chrishna,  in  reality  the  Christ  of  the  Christians 
— Sworn  to  eternal  secrecy,  ......  205 

RUFUs  QuiNTius  CuRTius. — The  Jewish  legends  borrowed  from 

Persian  mythologies — The  breast  plate  of  Josephus,      .         .  207 

M.  Atilius  Regulus. — The  Greek  and  Roman  religions  copies 

of  the  Egyptian  religion  of  Osiris  or  the  sun  personified,        .  210 

Robert  II,  of  France. — The  Great  Infinite  has  marked  out  no 
set  of  religious  rules  for  men  to  be  governed  by — The  effect 
of  too  much  religious  belief — All  pictures  of  Jesus  Christ 
copies  of  those  of  Apollonius  of  Tyana,         .         .         .         .  212 

Pythagoras,  the  Samian  Sage. — The  god  principal  within  us — 
In  ancient  times  all  sages  were  mediums — The  effects  of 
erroneous  religious  teaching  of  children  almost  ineradicable,  214 


X  CONTENTS. 

Ammonius  Saccas,  the  pupil  of  Potamon. — The  Book  of  Reve-        PAGE 
lation  written  under  spirit  control  by  Apollonius — Christian- 
ity known  under  the  name  of  Gnosticism,    ....  218 

Galerius,  a  Roman  Emperor. — Why  Diocletian  issued  his  famous 

edict  against  the  Christians,  .         .         .         .         .         .  222 

George  Deyverdxjn. — The  Last  Supper  taken  from  the  Eleusi- 
nian  Mysteries — (Jibbons'  book,  "  .^neas,  The  Lawgiver  of 
the  Eleusinian  Mysteries,"  destroyed  by  the  clergy,     .         .  225 

Heinrich   E.  G.   Paulus. — The   Gospel   of   St.   Matthew — A 

remarkable  communication,  ......  226 

Sigebert  Havercamp. — The  writings  of  Damis  in  existence  as 

late  as  the  Eighteenth  Century,   ......  230 

Charles  De  Brosses. — The  worship  of  the  Fetish  gods — Chris- 
tianity a  mixture  of  all  preceding  religions,  .         .         .  332 

Christian  Thomasius,  Jurist  and  Philosopher. — Luther  knew 
that  Jesus  Christ  was  a  myth  but  dared  not  acknowledge  it — 
The  true  cause  of  Materialism  in  Germany,         .         .         .  235 

Saturninus,  the  Essenian  Philosopher. — The  founder  of  Gnos- 
ticism— The  story  of  Jesus  of  Nazareth,  and  the  Christian 
Scriptures  the  mixed  systems  of  Brahmanic,  Buddhistic, 
Jewish,  Essenian  and  Gnostic  teachings — Apollonius  heals 
by  the  laying  on  of  hands,  .......  237 

Cardinal  Robert  Bellarmine. — Compelled  to  testify  by  the 
disappointed  hopes  of  millions  who  believed  and  trusted  in 
Christianity — Refers  to  the  portrait  of  Apollonius — All 
should  know  who  the  real  Jesus  was,  .....  242 

Hormisdas,  a  Roman  Catholic  Pontiff. — Destruction  of  the 
Pauline  Epistles — Eusebius  a  scoundrel — Jesus  Christ  wor- 
shiped in  the  form  of  a  lamb — Romanism  is  Paganism 
changed  into  Christianity,    .......  244 

Appian,  a  Roman  Historian. — His  writings  destroyed  by  the 
Christians — The  Hindoo  Chrishna  changed  into  the  Greek 
Christos, 246 

John  Fidknza,  St.  Bonaventura. — The  doctrines  of  Apollonius 

in  the  hands  of  the  Maronite  Priests  on  Mt.  Lebanon,  SyTia,  250 

Annius  ok  Vitkrho,  a  learned  Dominican  Friar  — Startling  rev- 
elations— The  manuscripts  saved  from  the  Alexandrian 
library — The  key  to  the  old  Egyptian  manuscripts  found  at 
the  entrance  of  the  ancient  temple  of  Apollo  at  Rome,         .  252 

Mi/.RAIM,  the  Chaldaic  king  of  Egypt. — The  worship  of  the 
Egyptians — The  signs  of  the  Zodiac — New  facts  in  history — 
Mizraim  the  name  of  a  king  and  not  the  name  of  a  country 
as  claimed  by  historians,      .......  256 


CONTENTS.  XI 

EuxENUS,  a  Pythagorean  Philosopher. — The  teacher  of  Apollo-         page 
nius — Explains  the  seven  Pythagorean  principles  as  taught 
in  his  day,  ..........  264 

Jean  Baptiste  Colbert,  Prime  Minister  of  France. — The  in- 
scription on  the  marble  throne  at  Adulis,  referred  to  ApoUo- 
lonius  of  Tyana — The  Armenians  fire  worshipers — The 
ancient  Egyptian  virgin  Isis  identical  with  the  Christian 
Virgin  Mary,       .........  269 

Godfrey  Arnold,  a  German  Mystic. — The  communication  of 

Euthalius  confirmed, 272 

August  Von  Schlegel,  a  German  Philologist. — The  Tamil 
language  more  ancient  than  the  Sanscrit — The  Tamil  idea 
of  the  Trinity,      .........  274 

BoDHlSHORMAH,  a  Buddhist  Priest. — The  books  of  the  New 
Testament  from  St.  John  to  Revelations  parodied  from  the 
versions  of  Bodhisatoua — The  Gospels  of  Matthew,  Mark 
and  Luke  derived  from  ancient  Gymnosophic  religions,        .  276 

Servius  Sulpicus  Galea,  a  Roman  Emperor. — Who  the  Jesus 
of  Nazareth  was  that  created  such  confusion  at  Jerusalem, 
A.  D.  34-35, 280 

Junianus  Justinus,  a  Latin  Historian. — More  works  mutilated 
by  Christian  writers — Hesus  Christos  changed  to  Jesus 
Christ  in  the  days  of  Eusebius, 285 

Plotina  Pompeia',  wife  of  the  Emperor  Trajan. — The  famous 
letter  of  Pliny  the  Younger  to  Trajan — What  the  light  of 
truth  reveals — Ancient  copies  still  in  existence  fraudulently 
interpolated  in  order  to  manufacture  proof  of  the  existence 
of  the  Christians  at  an  early  period — The  worship  of  Apol- 
lonius  at  Rome — The  historical  proofs  of  the  existence  of 
Jesus  disappear  under  the  light  of  these  communications,      .  290 

Facilidas.  King  of  Abyssinia. — Some  interesting  testimony  in 

regard  to  evolution,     ........  294 

Father  Amiot,  a  French  Jesuit. — Christianity  cannot  stand 
before  unbiased  thought  and  reason — All  deistical  ideas 
inconsistent  with  the  laws  of  life  and  organization  of  matter,  295 

Charles  Francis  Alter. — Interesting  philological  discoveries — 

The  mystic  symbols  of  the  school  of  Ammonius  Saccas,        .  297 

Herennius,  a  contemporary  of  Plotinus. — The  first  writing  or 
tablets  of  man's  history  were  found  in  Ethiopia — Christianity 
contains  all  the  ceremonies  of  the  ancient  pagans  combined 
with  a  god  that  never  existed — Plans  for  the  formation  of 
the  highest  and  noblest  system  of  religion  ever  known  over- 
thrown by  Constantine  the  Great,         .....  300 


XII  CONTENTS. 

Amei.U's,  a  disciple  of  Plotinus. — Why  Eclecticism  was  checked         PAGE 
in  its  infancy — Pagan  priests  preferred  to  see  their  ceremo- 
nies continued  through  the  Catholic  church  rather  than  have 
them  become  obsolete,         .......  302 

Strabo,  Historian  and  Geographer. — "If  the  records  of  the  past 
had  been  allowed  to  stand  there  would  be  no  Christianity 
to-day" — Confirmatory  proof  that  the  portrait  of  the  Nazarenc 
is  a  true  representation  of  Apollonius,  ....  306 

PURAOTES,  King  of  Taxila. — The  visit  of  Apollonius  to  India — 
Receives  the  sacred  Testament  of  The  Mountain  of  Light 
Circle  from  larchus — Light  upon  the  Book  of  Matthew — 
Millions  of  spirits  would  rather  cease  to  exist  than  that  these 
revelations  should  come  to  mankind,   .         .         .         .         .  311 

John  Frederick  Gronovius,  Critic  of  the  Seventeenth  Cen- 
tury.— The  works  of  Pliny,  Livy  and  Sallust,  very  much 
changed  in  order  to  conceal  the  real  origin  of  Christianity — 
Confirmatory  proof  in  regard  to  the  forgery  of  Pliny's  letter,  315 

Abulpharagius,  bishop  of  Guba. — Christianity  essentially  the 
Sun  Worship  taught  at  Babylon  by  Zoroaster — The  Jesuits 
supporting  the  opposition  to  the  truth  as  revealed  from  the 
spirit  world, 317 

MiNUClus  Felix,  a  Montanist  Patriarch. — Where  civilization 
originated — Christianity  an  outgrowth  of  Buddhism — Sun 
Worship  and  Egj'ptian  Osirianism  one  and  the  same  thing,  .  319 

Griesbach. — Zodiacal  interpretation  of  all  religions — The  five 
ancient  Testaments — The  incorrect  translation  of  the  Greek 
Testament, 321 

Haico,  the  great  Armenian  King. — The  Jewish  legend  of  the 
Tower  of  Babel  disposed  of  in  an  effective  manner — The  Old 
Testament  belonged  to  the  Armenian  people  and  not  to  the 
Jews — The  secret  chambers  of  the  Pyramids  of  Ethiopia,     .  324 

Montanus,  the  Phrygian  Ecstatic. — The  teachings  of  Montan- 
ism — Their  books  the  canons  of  Buddhism — Materialization 
in  ancient  times,  ........  330 

Akiisa,  a  Jewish  Rabbi. — Chronological  forgeries  resorted  to  in 

order  to  make  the  Jewish  religion  appear  ancient,        .         .  ^23 

Lucii'S  Appuleius,  a  Satirist. — The  difTerence  between  the 
teachings  of  Apollonius  and  Potamon — The  Greek  and 
Egyptian  divinities  identical  with  older  gods,        .  .  .  338 

ARDii.tJA  Babekra, miscalled  in  history  King  Asoka. — Buddhism 
not  an  oft' shoot  of  Brahmanism— Primitive  Buddhism 
merely  amoral  philosophy — Why  the  council  of  Asoka  was 
called — Asoka  the   name  of  a   place,  not  of  a  king — The 


CONTKNTS.  XIII 

Pentecostal  Shower  took  place  at  Asoka  in  India,  and  not  at         page 
Jerusalem  as  recorded  in  the  New  Testament,       .         .         .  341 

Rabba  Joseph. — The  writings  of  Gamaliel  tampered  with  by 

Christians,  ..........  349 

Moses  Maimondes. — The  Augian  Codex — Absolute  proof  that 

Apollonius  of  Tyana  was  St.  Paul , 355 

Procopius,  the  Secretary  of  Belisarius. — Eusebius  changes  the 
Hindoo  Chrishna  into  the  Jew  Jesus  Christ — Julian  the 
Apostate  did  not  recant  upon  his  death-bed,         .         .         .  358 

EuNOMius,  the  great  Arian  leader. — Whence  came  the  name 
Jesus  Christ — Why  the  Council  of  Nice  was  convened — The 
attempt  of  the  Emperor  Constantine  to  blend  the  prevailing 
heathen  religions,         ........  364 

Carneades.  a  Greek  Philosopher. — Christosism  converted  into 
Christianity  in  the  Fourth  Century — The  philosophy  of  Plato 
a  combination  of  the  doctrines  concerning  Christos  and 
Prometheus, 376 

SOTION,  the  teacher  of  Seneca. — Diana  of  the  Ephesians  sup- 
posed to  be  the  virgin  mother  of  the  sun  god  Christos  in  the 
time  of  Sotion — A  fatal  mistake,  .  .  .  .  .  379 

Septimus  Geta,  a  Roman  Emperor. — Rivalry  existing  between 

the  followers  of  Christos  and  the  worshipers  of  Apollo,         .  383 

Jacob  Joseph  Von  Gorres. — The  plagiaristic  nature  of  the 
Scriptures — No  Hebrew  literature  until  after  the  Babylonish 
captivity — The  ancient  Jewish  history  taken  from  the  wri- 
tings of  Zoroaster,         ........  387 

Frederich  Gesenius. — The  Hebrew  languages  derived  from 
the  ancient  Chaldean  tongue — Etymology  of  the  name 
Moses — The  scribe  Ezra  revises  the  account  of  Daniel,        .  390 

St.  Chrysosto.m,  a  Christian  Father. — All  systems  of  religion 
amount  to  misunderstood  spirit  control — The  important 
document  contained  in  the  Ambrosian  Library,    .         .         .  394 

Ananias,  a  Jewish  High-priest. — Apollonius  and  not  Christ 
accused  before  Felix — The  only  Christ  preached  in  Judea 
was  the  Christos  of  Apollonius,    ......  400 

Charles  M.\rtel,  King  of  France. — The  worshipers  of  Jupiter, 

Hesus  and  Christos,    ........  409 

R.\DBOD,    King  of  Friesland. — Similarity   between    Christosism 

and  Hesusism,     .........  410 

Winifred  or  St.  Boniface. — Not  a  Catholic  Christian  but  a 

priest  of  Christos — The  books  rejected  at  the  Council  of  Nice,  411 

Lucius  of  Cyrene,  the  Secretary  of  Damis. — The  Apocalypse 

written  by  Apollonius,  .......  420 


XIV  CONTENTS. 

Severus,  Patriarch  of  Antioch. — The  Monophysites — The  attempt  page 

to  make  Ilesus  Christos  a  Jew, 424 

Agabus. — The  folly  of  religion  as  a  means  to  spirit  happiness — 

Mediums  used  to  propagate  the  Apollonian  system  of  religion,  425 

John  Bidule,  an  English  Theologian. — The  persecutions  order- 
ed by  the  Christian  churches  responsible  for  the  overthrow 
oftheirpower — Persecuted  fordenyingthetruth  of  the  Trinity,  427 

St.  Francis  Df,  Sales,  a  Bishop  of  (leneva. — A  defiant  spirit — 
All  proof  in  the  hands  of  the  Catholic  church — The  priests 
have  hidden  their  tracks  well — His  challenge  accepted,        .  429 

Silas  or  Sii.van'US,  a  Disciple  of  Apollonius  of  Tyana. — Inter- 
esting facts  concerning  the  systems  of  Apollonius  and 
Chrestus — New  light  on  the  Scriptures — Marcion  and  Lucian 
appropriated  the  theological  labors  of  Apollonius,         .         .  430 

Frumentius,  an  Abyssinian  Bishop. — The  Ethiopia  version  of 
Christosism — The  founders  of  Christianity  claim  the  solar 
Christos  of  Frumentius  to  be  identical  with  their  Jesus  Christ,  439 

Chrestus,  the  rival  of  Apollonius. — The  subject  of  the  disputed 
passage  in  Suetonius,  not  Jesus  Christ  but  Chrestus — The 
teachings  of  Chrestus,  .......  441 

Aro.n.\mar. — The  difficulties  attending  spirit  intercourse — The 
Council  of  Nabojwlassar — The  first  Talmud — No  Targunis 
of  the  books  of  Daniel,  Ezran  and  Nehemiah — Targums  of 
those  books  would  have  shown  their  Chaldean  origin,  .  454 

St.  Declan,  an  ancient  Sun  Worshiper. — St.  Patrick  a  sun  wor- 
shiper— The  round  towers  of  Ireland — The  literature  of  the 
Druids  destroyed,        ........  457 

Leonardi  Bruni,  Papal  Secretary. — The  forgeries  in  the  secret 
archives  of  the  Vatican — Mutilations  by  Eusebius — The 
destruction  of  documents  by  Popes  Celestine  and  Gregor)-,   .  461 

St.  Dominic  De  Gtv.MAX. — The  Catholicism  of  spirit  life — The 

persecution  of  the  Albigenses,       ......  474 

Louis  the  Pious,  King  of  France. — The  mystic  teachings  of 

Dionysius  the  Areopagite — Jupitcrean-Christosisni,       .         .  475 

Celestine    III,   a   Rom-in    PontitT. — Suppressed  manuscripts — 

What  can  be  found  in  the  library  at  Florence,       .  .  .  485 

M.  COCCKIUS  NervA,  Emperor  of  Rome.  —  Fifteen  other  gods 
besides  the  Hindoo  Saviour  Christos  worshiped  at  Rome — 
History  of  them  all  based  upon  an  immaculate  conception,  487 

Innocent  III,  Pope  of  Rome  — An  unwilling  witness — TTie  mu- 
tilation of  the  Alexandrian  manuscript — The  missin<^  leaves 
— The  psychology  of  spirits  U:>eJ  to  lead  mortals  astray,        .  490 


COXTENTS.  XV 

Albertus  Magnus. — Astrology  furnishes  the  key  to  show  who         page 
the  real  Jesus  was — A  pathetic  statement,    ....  498 

Socrates  Scholasticus,  an  Ecclesiastical  Historian. — The 
communion  service  taken  from  the  Eleusinian  mysteries — 
Bacchus  the  god  of  wine,  Ceres  the  god  of  corn — Where 
proof  of  the  truth  of  these  communications  can  be  found,       .  5qo 

Gabinus,  Roman  Governor  of  Judea. — History  of  the  Jews  a 
mixture  of  the  traditions  of  the  Chaldeans  and  Armenians — 
Abraham  a  Chaldean, 5°3 

AriANUS. — The  teachings  of  spirits  in  the  Sixteenth   Century — 

A  pupil  of  Paracelsus,  .......  5°5 

Marcellinus. — The  doctrines  of  the  Trinity — State  policy,  not 
religious  impulse  caused  Constantine  to  adopt  Hesus  Christos 
— Relation  of  Gymnosophism  and  Eclecticism  to  Christianity,  507 

Lactantius. — The  doctrine  of  the  Trinity  in  existence  in  India 
1600  years  before  the  Christian  era — An  important  commu- 
nication showing  the  identity  of  Christianity  and  paganism,  513 

Hermas,  an  Apostolic  Father. — His  suffering  in  spirit  life — The 
Greek  myth  Prometheus  the  prototype  of  the  Christian  Jesus 
— The  honor  ofthe  founders  of  Christianity  impeached,         .  515 

Iamblicus,  a  Syrian  Philosopher. — Th^  Sun  the  central  object 

of  the  Christian  theology — The  concealed  key,    .         .         .  517 

Belzoni. — Symbols  ofthe  Christian  religion  found  on  the  Tombs 

of  Ancient  Thebes,      ........  518 

Ammonius  the  Peripatetic,  an  Alexandrian  Philosopher. — 
Religious  symbols — History  of  Jesus  a  re-deification  of  older 
gods,  .         .         .         .         .         4 520 

Anastasius,  Librarian  of  the  Vatican. — No  evidence  to  show 
that  Jesus  Christ  ever  existed — The  pictures  of  Jesus  taken 
from  those  of  Apollonius — The  Christian  religion  the  out- 
growth of  the  teachings  of  the  Alexandrian  schools,     .  .  522 

Jonathan  Ben  Uz/.iel,  one  of  the  Writers  of  the  Targums. — 
Moses  a  creation  of  Jewish  priests — The  legends  and  tra- 
ditions of  the  Jewish  people  extend  no  further  than  Ezra 
the  Scribe — Jewish  and  Chaldean  history  identical — Every 
man  and  woman  their  own  redeemer,  .  .         .  .  524 

Saadias-Gaon. — The  Jews  had  no  history  as  a  people  anterior 

10450  B.  C, 526 

•  ARNOLn,  Abbot  of  Citeaux. — The  persecutor  of  the  Albigenses — 

Terrible  remorse  of  a  spirit,  .         .  .  .  .  .  527 

John  Baintrtdge,   an  English   Astronomer. — The   significance 

of  tho  a.-,lronomical  and  astrological  signs,     ....  529 


XVI  CONTENTS. 

Charles  Hardwick,  an  English  Theologian. — India  not  the         page 
mother  of  civiHzation  nor  the  originator  of  all  religions,        ,  530 

Mesrop  or  Mesrob,  an  Armenian  Theologian. — The  Testament 
of  Apoiionius  of  Tyana — The  Coptic  or  Egyptian  version  of 
the  Scriptures — Apoiionius  worshiped  as  a  god,  .         .  533 

Paulinus,  Archbishop  of  York. — His  mutilation  of  the  Scriptures 
— In  spirit  life  he  finds  Jesus  Christ  to  be  Apoiionius  of 
Tyana — lie  copied  after  Eusebius,      .....  543 

St.  Germain  — The  original  gospels  written  in  the  Syriac- 
Hebraic  tongue — Copied  into  the  Armenian  tongue  by 
Moses  Chorensis — The  Maronite  monks  of  Mount  Lebanon 
have  valuable  manuscrij  ts  in  their  possession,     .         .         .  545 

MoNTACUXr:. — The  Druid  worship  of  the  God  Hesus  prevailed 

as  late  as  the  Fourteenth  Century,        .....  547 

Francis  Anthony  Fi.emming,  a  Roman   Catholic  Priest. — St. 

Patrick  not  a  Christian  but  a  Dmid  priest,    .         .         .         .  550 

Jacob  Capo,  an  Architect. — The  stones  of  pagan  temples  con 
verted  into  Christian  churches — The  statue  of  Hesus  of  the 
Celtic  Druids  mounted  in  a  church  at  Florence — The  statues 
of  Jesus  and  his  twelve  Apostles  are  pagan  gods  re-carved 
and  modified  to  suit  Christian  requirements,         .         .         .  552 

J.  S.  Semler. — Dying  gods  of  virgins  bom,  a  mythical  idea  isoro 
years  old — Corroborative  evidence  to  be  found  in  the 
encyclopivdias  of  the  Chinese  and  Japanese  nations,    .         .  553 

Cardinal  Sanct.\  DeCaro. — Interesting  account  of  the  original 
gospels — When  the  first  bible  was  printed  all  marginal  notes 
on  manuscript  were  dropped  except  those  manufactured  by 
the  priests — The  Samaritan  copy  of  Ignatius  of  Antioch,      .  556 

Pope  Nicholas  IV. — The  difliculty  of  communicating  in  the 
English  tongue — The  opixjsilion  of  spirits — The  twelve  apos- 
tles of  St.  Peter's  in  Rome  copied  from  the  twelve  gods 
transix)rted  from  Olympus  to  Rome  in  the  days  of  the 
Emjxiror  Hadrian — Terrible  conflict  in  spirit  life,         .         .  56* 

Zoroaster. — Startling  disclosures — The  Jewish  Book  of  D.miel 
contains  the  actual  earthly  experiences  of  Zoroaster — 
Zoroaster,  not  Daniel  thrust  into  the  lion's  den — His  works 
apjiroprialed  by  the  Jews — The  Book  of  Revelation  and  the 
Book  of  Daniel  open  up  the  secrets  of  antiquity  when 
propt-rly  interpreted  and  understood — A  description  of  the 
ancient  religions  — Confounded  in  history  with  the  elder 
Zoroaster — The  <lisputed  (juestion  "  Who  was  the  Darius 
mentioned  in  the  lUjok  of  Daniel,"  settled  at  last— Correc- 
tions m.ule  ill  history,    .....•••  5^5 


TRIBUTE 

TO 

J.  M.  ROBERTS,  ESQ. 


Oh,  faithful  soldier  of  the  liight, 

Whose  buckler  is  an  honest  soul  ! 

The  sword  of  Truth  in  lustre  bright 

Gleams  in  thy  hand.     Still  onward  roll 

The  waves  of  battle.     Yet  the  shafts  of  Hate 

Are  vain  ;  before  the  radiant  shield 

That  guards  thee  still.     Thy  glorious  fate 

Will  be  to  conquer  -  not  to  yield 

One  inch  of  ground  to  adverse  force — 

But,  marching  on  to  triumph  high, 

O'er  Error  prostrate  -left  with  no  resource 

Whil'st  thou  can  banded  hosts  defy, 

Knowing  that  Right  shall  yet  succeed, 

And  thou,  oh  soldier  staunch  and  true, 

Shalt  reap  reward  for  every  deed 

And  word  of  faith.     For  such  thy  due. 

And  in  thy  spirit  home  shall  shine 

Thy  record  fair,  inscribed  by  angel  hands, 

Who  to  thee  bring  influx  of  light  divine. 

January  14th,  iSSj.  FORESTER  GORDON. 

The  above  lines  were  inscribed  to  one  whose  lamp  of  mortal 
life  went  out  while  he  battled  for  the  truth.  None  were  more 
vatiant  or  fearless  in  its  defense.  He  could  suffer,  but  never 
yield  to  wrong,  for  his  soul  was  cast  in  the  mold  from  which 
martyrs  are  born.  lie  fell  on  the  field  of  battle,  full  armored 
and  face  to  the  foe,  leaving  others  to  grasp  Truth's  standard, 
close  up  the  ranks  and  press  on  to  victory. 


MEMOIR   OF 
JONATHAN    M.    ROBERTS.    ESQ. 


It  is  only  natural  that  the  readers  of  this  volume  should 
desire  to  know  something  of  the  life  and  characteristics  of  the 
individual  whose  intellectual  labors  contributed  so  mucli  to  its 
value.  That  earnestness  and  sincerity  were  marked  elements 
of  his  character,  no  one  could  doubt  who  heard  him  speak  or 
read  the  lines  from  his  pen.  To  illustrate,  we  quote  the  follow- 
ing from  one  of  his  editorials:  "Dear  friends  and  patrons,  it 
is  true  that  we  have  not  known  what  rest  or  recreation  was, 
during  the  daily  and  nightly  vigils  which  we  have  been  forced 
to  keep,  but  what  of  that?  Who  is  there  that  is  worthy  to  serve 
Truth  who  is  not  willing  to  forget  self  in  the  grander  purpose  of 
contributing  to  the  common  good  of  mankind?"  His  was  a  life 
full  of  usefulness,  and  his  good  deeds  were  many.  When  his 
great  soul  had  outgrown  its  mortal  surroundings  and  tlie 
measure  of  his  earthly  life  was  filled,  he  passed  on  to  other 
fields  of  labor  in  the  spheres  beyond,  leaving  this  Morld  better 
for  his  having  lived  in  it. 

Jonathan  M.  Roberts,  Esq.,  was  born  in  Montgomery  Co., 
Penna.,  December,  1821,  and  was  a  man  of  fine  education  as 
well  as  marked  ability.  He  studied  law  and  practiced  it 
for  some  j-ears,  from  wiiich  he  retired  previous  to  his  taking  up 
the  editorial  pen.  Prior  to  the  war,  he  wivs  an  active  Abolitionist, 
and  being  a  man  of  strong  temperament  and  positive  convict  ions, 
he  became  one  of  the  leaders  of  that  party.  Subsequently  h« 
became  an  active  Republican,  and  spoke  effectively  during 
several  campaigns.  About  1873  lie  was  convinced  of  the  trutli 
of  Spiritualism  through  receiving  communications  from  his 
father,  who,  when  in  earth  life,  was  prominent  in  National 
airairs,  and  a  member  of  the  U.  S.  Senate.  In  1878  Mr. 
U()l>erts  started  Mind  and  Matter,  a  weekly  journal,  devoted 
to  t'he  interests  of  Spiritualism  and  as  its  able  editor  gained  a 
well  earned  reputation  as  a  journalist  and  writer.  He  was  a 
great  student  in  ancient  religious  history,  and  made  extensive 
researches  therein,  prompted  by  tiie  revelations  received  from 
many  anciiMit  and  modern  spirits.  Tlius  amidst  liis  untiring 
ialxtrs  for  thegood  of  otliers,  he  passed  tospirit  life  February  28, 
1888,  ;it  Ills  iiome  ill  iJurlingtoh,  N.  J.,  in  the'i7tli  year  of  his  age. 


COMPILER'S    PREFACE. 


IN  SUBMITTING  to  the  reader  Antiquity  Unveiled  it  is 
with  a  feeling  of  assurance  that  its  contents  will  answer 
this  all  important  and  oft  repeated  question — Is  Christianity 
as  known  and  taught  in  the  western  world,  a  divinely  inspired 
religion,  or  an  offspring  of  still  more  ancient  religions? 
Every  unprejudiced  student  knows,  that  notwithstanding  the 
many  claims  made  by  Christian  writers  as  to  the  origin  of 
Christianity,  it  still  remains  simply  a  formidable  religious 
system  whose  source  is  buried  in  the  debris  of  remote  antiquity. 
The  revelations  contained  in  Antiquity  Unveiled  are  des- 
tined to  unearth  and  solve  all  the  great  mysteries  surrounding 
the  origin  of  the  Christian  religion,  for  the  unlearned  and 
student  alike.  It  appears  from  the  testimony  set  forth  in  the 
following  pages  that  fragments  of  teachings,  forms  and  dogmas 
were  gathered  from  various  religious  systems  that  were  extant 
previous  to  tlie  so-called  Christian  era  and  gradually  moulded 
into  what  is  known  and  taught  as  Christianity,  the  formu- 
lators  of  this  system  employing  every  means  to  disguise 
its  pagan  origin.  This  work  contains  a  series  of  messages 
from  occult  sources  bearing  upon  Oriental  religious,  and  their 
relation  to  Cliristianity,  with  comments  thereon  by  the  late 
J.  M.  Roberts,  Esq.  The  following  is  a  brief  account  of  the  man- 
ner in  which  these  messages  were  received.  On  March  26th, 
1880,  Mr.  Roberts,  then  editor  of  Mind  and  Matter,  received 
a  communication  througli  the  medium  from  Potamon  the 
founder  of  Eclecticism,  which  was  the  beginning  of  the  series. 
This  was  followed  by  others  upon  the  same  subject  until 
the  entire  series  was  finished  in  1886.  All  were  published  in  a 
weekly  journal  as  received.  They  contain  in  a  small  space  a 
vast  amount  of  knowledge  pertaining  to  the  religious  history 
of  mankind  which  before  this  unfoldment,  was  unknown  to 
tlie  world.  It  is  these  revelations  of  such  great  import  to 
every  individual  that  we  place  before  our  readers. 


4  PREFACE. 

The  object  of  publishing  these  important  and  startling 
revelations  is  not  only  because  they  are  of  universal  interest, 
but  to  preserve  them  to  the  world  as  well  as  meet  the 
popular  demand  of  progressive  minds  in  every  clime.  The 
corroborative  evidence  embraced  therein  demonstrates  con- 
clusively that  Apollonius  of  Tyana  was  the  Jesus  of  Naza- 
reth, the  so-called  Saviour  of  the  Christian  Scriptures.  This 
great  teacher  now  returns  to  earth,  and  inspires  a  medium 
through  whom  he  explains  the  mj'steries  which  have  sur- 
rounded the  origin  of  so-called  Christianity.  These  facts 
being  so  highly  important,  it  seems  imperative  that  they 
should  be  widely  disseminated  ;  tlierefore  we  have  concluded 
to  issue  them  in  a  volume  entitled  Antiquity  Unveii.kd, 

The  work  would  have  been  published  by  Mr.  Roberts  in 
book  form,  had  he  remained  in  earth  life  a  few  years 
longer  and  received  the  encouragement  and  support  he 
was  entitled  to  in  view  of  the  great  work  he  was  called 
upon  to  fulfill  for  the  enlightenment  of  mankind.  We  can 
not  hojie  to  compile  the  work  so  completely  and  ably  as 
Mr.  Roberts  would  have  done,  he  being  fully  prepared  with 
all  the  details,  as  well  as  possessing  marked  ability  and 
wonderful  adaptation  for  such  a  task.  The  only  thing  which 
now  seems  possible  in  view  of  the  demise  of  Mr.  Roberts,  is 
to  insert  the  the  communications  in  the  order  they  were  re- 
ceived as  far  as  practical,*  and  as  much  of  his  comments  as 
the  size  of  the  volume  will  admit.  These  will  rest  upon  their 
merits  as  bearing  upon  the  religious  history  of  the  world. 
The  work  will  at  least  be  suggestive  of  thought,  and  cause 
many  minds  to  look  below  the  surface  of  the  present  religious 
teachings. 

A  considerable  number  of  publications  have  been  brought  to 
the  attention  of  the  reading  world  heretofore  by  able  authors 
and  scholars  upon  the  subject  of  ancient  religions.  These 
works,  however,  have  been  based  upon  what  history  of  past 
ages  has  not  been  destroyed  and  is  now  accessible,  and  such 
researches  as  could  be  made  at  a  time  so  remote  from  the  age 
in  which  these  religions  had  their  origin. 

Other  works  have  been   published  within  the  last  twelve 

*Many  of  these  spirit  witnesses  could  not  deliver  their  te^timony  in  the 
order  arranged  by  the  spirit  yuides  of  the  medium,  for  the  reason  that 
Conditions  were  unfavorable. 


PBEFACE.  5 

years,  whose  authors  have  had  the  opportunity  to  draw  facts 
and  data  from  these  communications  and  comments,  whicli 
have  been  in  print  since  1880,  and  tlierefore  accessible  as  sources 
of  information  upon  the  subject  since  that  date.  While  it 
is  gratifying  to  Itnow  that  other  writers  have  seen  their  value 
and  importance,  it  is  only  just  to  the  authors  of  these  spirit 
messages,  as  well  as  to  Mr.  Roberts,  in  view  of  his  exhaustive 
labors  in  this  field  of  research,  that  we  accord  them  due 
credit  by  placing  on  record  the  time  when  they  were  first 
received  and  published. 

This  work  differs  from  all  others  preceding  it  from  the  fact 
that  it  is  dependent  upon  history  only  so  far  as  to  identify  the 
individuals  giving  the  communications,  and  to  bring  to  notice 
collateral  facts  bearing  upon  their  testimony.*  Instead 
of  the  conflicting  statements  of  history,  we  have  the  cor- 
roborative testimony  from  spirit  life  of  those  who  were  con- 
spicuous in  the  ancient  history  of  our  world.  Some  of  these 
distinguished  individuals  were  the  leading  lights  in  the 
propagation  of  the  ancient  religions  from  which  the  teach- 
ings of  Christianity  were  borrowed.  Others  of  their  number 
lived  at  and  subsequent  to  the  date  of  the  Christian  era, 
and  testify  definitely  as  to  the  part  they  acted  in  the  origination 
and  promotion  of  Christianity,  as  formulated  from  ancient 
religions.  Many  of  these  witnesses  now  return  and  contradict 
the  assertions  of  Christian  writers,  viz  :  that  they  taught  and  up- 
held Christianity  while  on  earth.  Others  testify  that  they  have 
learned  in  spirit  life  the  fallacy  of  the  teachings  of  Christianity. 
Still  others  testify,  as  they  did  in  earth  life,  that  they  knew  the 
teachings  of  Christianity  were  not  in  accord  with  truth,  but 
were  composed  of  fragments  gathered  from  the  decayed  religions 
of  the  past,  and  moulded  by  skillful  minds  into  the  shape  best 
suited  for  their  purpose  ;  after  which  all  traces  of  their  ancient 
origin  were  destroyed  as  far  as  possible,  that  they  might  appear 
as  a  direct  inspiration  from  God.  Hence  we  cannot  expect  to 
find  the  root  of  the  Christian  religion  at  the  comparatively 
recent  date  <^f  eighteen  hundred  yeare  ago,  but  back  through  the 
dim  vista  of  the  Oriental  ages.  Many  of  these  spirit  witnesses  it 
appears,  fearing  for  their  lives,  withheld  the  truth  while  on 

*It  is  clearly  proven  in  these  pages  that  history  has  been  so 
mutilated  by  eliminations,  forgery  and  interpolation  in  the  interests  of 
Christianity,  as  to  render  it  unreliable  and  misleading  in  the  extreme. 


6  PREFACE. 

earth,  but  return  and  divulge  it  now.  A  few  of  them,  only, 
were  unwilling  witnesses,  who  finally  yielded  to  the  force  of 
truth  and  rendered  their  testimony.  We  know  of  none  more 
competent  to  testify  upon  these  vital  questions  than  those  who 
were  the  religious  teacliers  at  the  periods  before  mentioned. 

Some  of  our  readers  may  discredit  the  source  of  these  commu- 
nications, but  this  does  not  dispose  of  tiie  subject-matter.  Tlic 
testimony  remains,  backed  up  not  only  by  the  trutii  which 
underlies  it,  but  by  the  collateral  facts  of  history.  Tiierefore 
whatever  the  source,  tliis  mass  of  evidence  nnist  be  met,  if  at 
all,  on  the  basis  of  that  logic  and  reason  to  which  the  subject  is 
entitled.  Others  without  due  consideration,  or  the  ability  to 
comprehend  tlie  great  and  interesting  questions  Involved,  may 
consider  the  work  a  fiction.  If  so  regarded,  it  must  be  admitted 
that  it  is  a  fiction  of  such  ponderous  proportions  as  to  be 
unequalled  in  tlie  field  of  romance.  On  the  other  hand,  if  it 
bears  the  scrutiny  of  the  reasonable  mind  and  proves  to  be  gen- 
erally true  it  must  then  be  conceded  that  the  pages  of  tliis 
volume  chronicle  the  most  wonderful  and  startling  revelations 
given  to  the  world  in  any  century  of  its  history. 

Though  Mr.  Roberts  was  a  well-read  man  of  great  intelligence, 
he  had  heard  of  but  very  few  of  the  authors  of  thesx3  spirit  com- 
munications until  they  introduced  themselves  to  him  tlirough 
the  medium.  He  was,  therefore,  greatly  surprised  at  receiving 
sucli  startling  historical  disclosures,  and  found  it  necessary  to 
continually  refer  to  encyclop.-cdias,  biograpliical  dictionaries, 
etc.,  in  order  to  establish  their  identity,  and  obtain  as  much 
evidence  as  possible  of  the  correctness  of  their  statements. 
This  required  the  labor  and  research  of  years.  Many  of  the  his- 
torical sketches  of  these  spirits  had  to  be  translated  from  otiier 
languages  into  English,  and  in  cases  where  there  were  no 
historical  records  extant,  their  statements  had  to  be  tested 
by  the  light  of  collateral  evidence.  In  these  revelations  are 
pointed  out  many  instances  wliere  historical  records  liave  been 
so  mutilated  by  Cliristiau  writers  and  others  in  the  interests  of 
Cliristianity  that  they  are  entirely  unreliable  as  true  liistorical 
records.  Reference  is  given  in  connection  with  each  com- 
munication where  historical  evidence  may  be  found,  that  the 
critical  reader  may  search  for  himself.  From  the  fact  that 
translation  was  necessary  in  so  many  instances,  the  idea  is  pre- 
cluded, which  some  might  entertain,  that  tlie  medium  could 


PREFACE.  7 

have  originated  these  communications.  Even  if  he  had  been  a 
great  scholar  and  equal  to  the  task  of  translation,  there  remains 
to  be  accounted  for  the  many  corrections  made,  the  missing 
links  furnished,  as  well  as  the  masterly  manner  in  which  some 
of  these  ancient  scholars  expose  the  mutilations  of  history  and 
settle  questions  that  have  caused  much  controversy  among 
historical  writers.  No  scholar  living  on  earth  at  the  present 
day,  however  learned,  unaided  by  spirit  intelligence,  could 
thus  have  laid  bare  the  facts  in  this  connection,  and  certainly 
not  one  who,  as  an  individual,  was  a  marked  illustration  of  how 
the  ignorant  and  unlettered  are  chosen  by  the  "powers  that  be" 
to  confound  the  wise.  Tlae  spirit  messages  are  given  verbatim 
as  received,  but  the  biographical  references  are  inserted  in  a 
few  instances  only,  as  it  would  make  the  volume  too  large.  For 
a  similar  reason  the  comments  of  Mr.  Roberts  are  only  partially 
included.  Enough  of  the  latter,  however,  are  given,  to  show 
the  reader  how  deeply  he  entered  into  this  vast  subject,  and  also 
give  him  some  idea  of  the  labor  required  to  consummate  this 
work.  At  many  of  these  sittings  other  individuals,  in  company 
■with  Mr.  Roberts,  were  present,  hence  there  is  no  lack  of 
evidence  that  the  communications  were  received  through  the 
medium  and  carefully  recorded.  During  the  time  these 
interviews  were  in  progress,  many  questions  were  put  to  the 
spirits  which  were  suggested  by  their  statements.  These  were 
answered  with  a  promptness  and  facility  which  proved  their 
ability  to  elucidate  any  point  bearing  upon  the  subject  under 
consideration.  If  the  medium  had  been  simply  a  pretender, 
instead  of  a  passive  instrument  under  spirit  control,  these 
questions  would  have  remained  unanswered. 

Some  readers  of  this  work,  not  knowing  the  essential  facts 
connected  with  its  history,  and  moved  by  their  prejudices, 
born  of  a  false  education,  may  attempt  to  make  it  appear  that 
the  contents  were  produced  through  collusion  between  Mr. 
Roberts  and  the  medium  regardless  of  their  misleading  effects. 
No  greater  mistake  could  be  made.  From  the  evidence  herein 
set  forth,  it  appears  that  too  much  collusion  has  already  been 
practiced  by  the  Church  authorities  in  the  past  for  the  good  of 
mankind,  the  evil  of  which  seems  now  in  a  fair  way  to  be  cor- 
rected by  witnesses  from  whose  testimony  there  can  be  no 
appeal.  In  regard  to  Mr.  Roberts,  no  shadow  of  suspicion 
could  reflect  upon  hiiri  as  to  collusion  in  this  matter,  for  he  was 


8  PREFACR 

known  to  be  a  man  of  the  highest  integrity,  whose  record 
would  bear  examination  even  by  his  opponents.  His  ability 
scholarly  attainments,  intelligence  and  earnestness,  evinced  in 
his  exhaustive  labors  upon  this  subject  to  discover  the  truth, 
are  apparent  throughout  the  entire  work. 

Those  who  are  unfamiliar  with  this  mode  of  spirit  intercourse, 
will  scarcely  comprehend  the  difficulties  to  be  surmounted 
before  these  spirits  were  able  to  accomplish  their  self-imposed 
task.  It  seems  marvelous  to  those  who  understand  the  laws 
governing  these  manifestations,  that  these  spirits  should  be 
able  to  return  and  deliver  so  coherently  this  vast  array  of 
evidence,  while  controlling  a  physical  organism  so  unlike 
their  own  ethereal  organism.  The  consistency  with  which 
these  individuals  who  lived  on  earth,  not  only  in  the 
remote  ages  of  antiquity,  but  down  through  the  centuries, 
present  their  testimony,  every  vital  part  in  coherence  with  the 
other,  is  among  the  most  remarkable  events  in  the  history  of 
our  world.  In  this  instance  the  difficulties  were  largely  aug- 
mented by  the  presence  of  a  great  opjx)sing  force  from  the 
spirit  side,  composed  of  those  who  from  the  very  inception  of 
the  Christian  religion  have  been  engaged  in  promulgating  its 
teachings,  borrowed  from  heathen  mythology  and  galvanized 
with  the  name  and  sentimentalism  of  Christianity.  These 
spirit  enemies  of  trutli  evidently  knew  that  the  result  of  these 
revelations  reaching  the  world  meant  annihilation  of  the 
power  they  had  gained,  therefore  every  obstacle  they  could 
control  was  placed  in  the  way  to  prevent  their  transmission.* 

These  witnesses  were  mostly  the  learned  men  of  their 
time,  embracing  rulers,  prophets  and  historians.  They  step 
to  the  front  in  the  Nineteenth  Century  to  reflect  light  on 
history's  pages,  by  pointing  out  the  criminal  errors  caused 
by  interpolation  and  elimination,  thus  showing  how  the  records 
of  the  past  have  been  mutilated  and  the  truth  misrepresented 

♦This  condition  of  affairs,  in  relation  to  opposing  spirits  in  the  interests  of 
Christianity,  may  seem  very  strange  to  those  who  have  not  had  experience 
in  that  direction,  but  the  truth  of  it  hxs  been  demonstrated  to  an  extent 
which  renders  doubt  impossible  It  must  be  self-evident  to  our  readers 
that  the  millions  of  defenders  of  Christianity,  who  have  passed  to  spirit  life, 
would  not  permit  an  attempt  to  be  made  to  elucidate  the  falsity  of  their 
religious  teachings  without  making  a  most  strenuous  effort  to  prevent  it. 
We  refer  more  esjiecially  to  the  leaders  in  the  cause  of  Christianity,  whose 
power  over  the  people  it  affects. 


PREFACE.  9 

for  selfish  ends.  In  doing  this  they  have  fearlessly  laid  bare 
the  parts  where  personal  ambition  has  prompted  changes  for- 
eign to  the  truth  and  misleading  to  mankind.  The  light  they 
bring  includes  not  only  what  they  acquired  on  earth,  but  also 
tlie  clearer  knowledge  gained  in  spirit  life. 

Now,  in  view  of  the  many  opposing  factions  in  the  religious 
world,  each  claiming  to  be  right,  many  minds  have  doubtless 
questioned  why  this  testimony  as  to  the  truth  concerning  the 
great  religious  questions  wliich  so  agitate  the  human  mind  has 
been  deferred  so  long?  Why,  if  the  lines  of  communication 
were  open  between  the  two  worlds,  the  philosophers,  teachers 
and  learned  men  of  old,  who  are  in  touch  with  these  matters 
of  such  vast  importance  have  not  returned  ere  this  to  dissi- 
pate the  fearful  delusions  which  envelop  humanity? 

To  close  readers  of  the  history  of  man's  spiritual  unfoldment, 
it  must  be  evident  that  these  revelations  were  brought  to  the 
attention  of  the  world  as  soon  as  the  state  of  man's  growth 
enabled  him  to  comprehend  and  embrace  them.  That  the 
great  and  good  in  the  spirit  realms  have  been  struggling  for 
centuries  through  adverse  conditions  to  consummate  this  great 
task,  no  unprejudiced  reader  can  doubt.  That  they  have  failed 
many  times  in  the  past  is  equally  true,  consequently  all  efforts 
in  that  direction  had  to  be  abandoned  from  time  to  time  until 
man  had  progressed  to  a  condition  which  rendered  success 
possible.  Destiny,  it  appears,  awarded  that  period  to  the  latter 
part  of  the  Nineteenth  Century. 

We  need  not  apologize  to  our  readers  for  the  length  of  the 
preface.  On  a  subject  of  such  vast  importance,  with  so  many 
points  to  be  considered,  even  the  space  we  have  taken  does  not 
afford  scone  to  embrace  them  all. 


PREFACE 


TO 


SECOND   EDITION. 


WHEN  public  attention  was  first  called  to  Antiquity 
Unv^eiled,  we  were  uncertain  whether  the  people  had 
reached  a  point  in  human  progress  where  they  could  accept 
its  revelations.  Bitter  opposition  was  expected  from  tliose 
who  were  in  sympathy  with  the  Christian  religion,  as  well  as 
from  man^'  others  who  had  not  the  courage  to  probe  deeply  for 
truth  on  heathen  or  Ciiristian  ground.  But  we  were  not 
prepared  for  such  an  eager  demand  for  the  book  from  people  of 
all  classes.  Even  from  far  off  India,  a  call  was  received  for 
a  large  number  of  copies,  a  sequel  to  the  interest  manifested  by 
Eastern  scholars  who  attended  the  Parliament  of  Religions. 
On  every  hand  was  manifested  a  desire  for  more  light 
upon  the  religious  questions  which  cause  so  much  agitation 
in  the  church  as  well  as  beyond  its  pale.  The  light  that 
dissipated  the  darkness  surrounding  the  real  origin  and  pro- 
mulgation of  the  world's  leading  religions,  was  found  radiating 
from  the  pages  of  Antiquity  Unveiled,  where  was  also 
found  the  solution  of  the  many  vexed  (luestions  tliat  have 
ba filed  the  scholar  as  well  as  the  unlearned,  for  many  centuries. 
Recently  new  and  important  information  bearing  upon  the 
remarkable  claims  of  this  work,  has  come  to  hand  from  the 
land  of  the  Orient,  wiiich  should  not  be  overlooked,  and  to 
which  we  shall  refer  later. 

The  World's  Parliament  of  Religions  held  in  Chicago  in 
1893,  was  tiie  opportunity  of  tl^e  Nineteenth  Century  for  the 
study  of  comparative  religions.      Tliis  important  event  was  in 


PREFACE.  11 

the  line  of  evolution  and  has  done  much  to  establish  the  truth 
as  to  the  origin,  promulgation  and  ethical  status  of  the  religions 
of  the  world.  It  made  it  possible  for  scholars  from  all  quarters 
of  the  globe  to  participate  in  this  unprecedented  religious 
assembly  and  throw  light  upon  the  various  religions,  and 
especially  upon  the  Christian  religion  as  viewed  from  their 
standpoint.  The  testimony  of  some  of  these  scholars  has  done 
much  to  support  the  claims  of  Antiquity  Unveiled.  The 
real  purpose  of  this  great  religious  gathering  was  to  convince 
the  world  of  the  originality  and  superiority  of  the  Christian 
religion,  but  it  resulted  in  bringing  to  the  Western  world 
through  the  scholars  from  the  East,  the  knowledge  that 
Christianity  is  simply  the  offspring  of  religions  more  ancient 
than  itself. 

HOW  SCHOLARS  SUSTAIN  THE  CLAIMS  OF  "ANTIQUITY  UNVEILED." 

The  following  is  a  quotation  from  a  paper  read  at  the  Parlia- 
ment of  Religions,  by   Prof.    Goodspeed,   entitled,   What 

THE    DE.\D    religions    HAVE   BEQUEATHED  TO  THE   LIVING: 

"  Formerly  it  was  customary  to  find  little  that  was  original  in 
any  religion.  All  was  borrowed.  The  tendency  to-day  is 
reactionary,  and  the  originality  of  great  systems  is  greatly 
exaggerated.  *  *  *  Many  a  shrine  of  Christianity  is  a 
transformation  of  a  local  altar  of  heathendom.  There  is  no  more 
important  and  no  more  intricate  work  lying  in  the  sphere  of 
comparative  religions  than  an  analysis  of  existing  faiths  with 
a  view  to  the  recovery  of  the  bequests  of  preceding  systems. 
While  much  has  been  done  the  errors  and  extravagances  of 
scholars  in  many  instances  should  teach  caution.  We  must 
pass  over  a  large  portion  of  this  great  field.  Attention  should 
be  called  to  the  wide  range  of  materials  in  the  realm  of 
Christianity  alone.  To  her  treasury,  bequests  of  usage  and 
ritual  have  come  from  all  the  dead  past.  From  Teutonic  and 
Celtic  faiths,  from  the  Cultus  of  Rome,  and  the  worsliip  and 
the  thought  of  Greece,  contributions  can  still  be  pointed  out  in 
the  complex  structure." 

Rabbi  Schindler,  of  Boston,  the  eminent  Biblical  scholar 
in  writing  of  Antiquity  Unveiled,  says:  "I  have  read 
the  book  with  a  great  deal  of  pleasure,  but  it  would  be 
impossible  for  me  to  express  my  thouglits  concerning  it 
in  a  few  lines.  There  is  so  much  to  be  said  about  it,  that  it 
would  take  many  pages  to  express  it,  and  to  do  this  I  have  not 


12  PREFACE. 

the  time.  However,  permit  me  to  touch  upon  a  few  points. 
The  purpose  for  which  the  book  seems  to  have  been  written,  lias 
long  ceased  to  be  a  pressing  want,  because  all  who  even  super- 
ficially have  read  history,  know  that  tiie  Christian  religion 
has  developed  from  Jewish  and  Pagan  sources,  and  that  tlie 
supposed  author  of  it  was  a  mytii.  It  is  well  known  that  tljere 
is  no  contemporary  evidence  in  regard  to  him,  tliat  if  he  lias 
lived  he  was  not  known  at  all,  and  has  not  been  a  great  ideal 
of  a  man  which  Unitarians  wish  to  make  of  him.  Tliat 
people  do  not  speak  out  what  they  think,  and  do  not  conform 
at  once  with  their  better  knowledge  is  due  to  their  unwilling- 
ness to  pose  as  martyrs.  Tiiey  let  things  go  as  they  please  and 
keep  their  opinions  to  themselves."  The  foregoing  is  an 
extract  from  a  brief  review  of  the  work  by  this  very  able  writer. 

Henry  Frank,  a  leading  liberal  writer  and  scholar,  August 
26,  1893,  writes:  "Antiquity  Unveiled  is  one  of  the  most 
interesting  books  it  ever  fell  to  my  lot  to  enjoy.  I  therefore, 
take  the  first  opportunity  to  express  the  effect  which  the 
remarkable  book  is  having  on  me,  as  I  suppose  you  would  like 
to  know.  In  the  first  place  let  me  say  that  the  treatise  itself  is 
tlie  most  absorbing  of  anything  on  the  subject,  I  have  yet  come 
across,  not  even  excepting  the  writings  of  Max  Muller.  Mr. 
Roberts  has  certainly  given  us  in  a  comparatively  small  space, 
a  most  surprising  quantity  of  information,  and  I  would  at  once 
recommend  it  as  a  handy  compendium  on  the  general  subject 
of  the  origin  of  all  religions.  Tlius  far,  I  refer  only  to  the  actual 
historical  citations  with  which  this  work  abounds." 

G.  W.  Hkown,  M.  D.  Author  of  "Researches  in  Oriental 
History,"  writes  :  "  Having  travelled  over  the  entire  liistorical 
ground  with  diligent  care,  I  find  the  positions  taken  in  your 
book  mainly  true." 

When  the  attention  of  Laksiimi  Narain,  of  Lahore,  India, 
who  took  part  in  the  Parliament  of  Religions,  was  called  to 
Antiquity  Unveiled  ho  said  that  the  scholars  of  India  knew 
that  the  teachings  contained  in  the  gospels  originally  came 
from  India,  but  was  surprised  that  the  fact  was  known  and 
published  in  this  country.  He  was  deeply  interested  in 
the  work,  taking  a  copy  to  India  with  him.  He  said  he 
would  bring  it  before  the  religious  societies  that  he  represented 
in  his  native  land,  and  he  believed  its  intluence  and  the 
information  contained   therein,  would  do  much  to  break  the 


PREFACE.  13 

effect  of  the  teachings  of  Christian  missionaries,  who  were 
misleading  the  uneducated  classes. 

ViRCHAND  A.  Gandhi,  of  Bombay,  India,  one  of  the  chief 
exponents  of  the  Jain  religion  at  the  Parliament  of  Religions, 
in  speaking  of  India,  his  native  land,  said,  "  I,  like  my  friend, 
Mr.   Mozoomdar  and  otliers,  come  to  you  from  India,  the 

MOTHER  OF   RELIGIONS.  " 

Mohammed  Alexander  Webb  in  speaking  of  the  effects 
of  the  Christian  religion  in  India,  said:  "Christianity  makes 
no  progress  in  India  among  the  intelligent  classes  because  the 
intelligent  Hindoo  is  conversant  with  the  principles  of  all 
religions,  while  the  Christian  only  knows  his  own  imperfectly, 
consequently  none  of  the  people  listen  to  the  Christian  mis- 
sionaries, but  the  ignorant  classes." 

Maharajah  of  Kapurthala,  the  head  of  the  Sikh  branch  of 
Hindoo  religion,  while  on  his  late  visit  to  this  country,  in  a 
reported  interview  as  to  Cliristlanity,  said  :  "No  high  class 
Hindoo  will  accept  Christianity  since  tliere  is  notlilng  to 
commend  it  to  him  for  acceptance.  If  he  is  an  educated  man, 
he  knows  how  pure  a  system  of  ethics  is  contained  in  his  own 
religion  and  is  satisfied  with  that.  If  antiquity  is  to  be 
reverenced,  tlien  his  own  philosophy  is  far  superior  to  that 
offered  by  Christian  missionaries.  He  can  compare — weigh — 
judge — examine — test— and  finally  he  is  forced  to  conclude 
that  divested  of  its  external  covering  the  Christian  religion 
owes  its  origin  to  tlie  great  philosophies  of  his  native  land." 

WiLLARD  J.  Hull,  of  Buffalo,  N.  Y.,  in  writing  of  Antiq- 
uity Unveiled,  says  :  "  Probably  no  book  ever  compiled  con- 
taining an  array  of  testimony  calculated  to  prove  a  given 
charge,  has  been  so  astounding  in  its  affirmations  or  produced 
a  more  profound  consideration  than  the  work  before  me.  It  is 
indeed,  a  momentous  undertaking  to  charge  and  prove  tiie 
spurious  origin  of  a  religious  system  claiming  prescience  and 
exclusiveness.  Yet  this  is  the  burden  of  Antiquity  Unveiled. 
Scliolars  in  all  the  past  ages  who  have  been  disinterested  and 
unprejudiced  in  their  researches  in  the  occult  mysteries  of  the 
effete  systems  of  the  East,  have  maintained  that  the  claims  of 
Christianity,  so  far  as  they  relate  to  originality,  eitlier  in  moral 
precept,  doctrlnary  points,  or  tlie  so-called  miraculous  concep- 
tion of  a  god,  are  wholly  without  warrant,  drawn  from  these 
older  systems,  and  were  incorporated  into  Christianity  for  the 


14  PREFACE. 

purposes  of  power  aad  emolument  in  the  hands  of  a  despotic 
priesthood." 

"Antiquity  Unveiled  is  a  compilation  of  communications 
from  ancient  spirits  with  explanatory  remarks  and  suggestions 
by  tlie  late  Jonathan  M.  Roberts.  These  communications  were 
given  through  the  organism  of  an  entranced  medium.  They 
all  testify  that  no  such  man  as  Jesus  of  Nazareth  ever  lived  but 
the  name  was  adopted  by  the  framers  of  Christianity  to  cover 
the  identity  of  Apollonius  of  Tyana  whose  teachings  and  mode 
of  life  they  purloined  and  made  use  of  as  a  model  upon  wiiich 
to  construct  their  system.  Apollonius  is  a  historical  character  ; 
a  man  of  rare  endowments,  nobility  of  mind  and  singleness  jof 
purpose.  He  and  others  assert  that  the  teachings  he/pre- 
scribcd  were  given  to  him  in  great  part  by  the  spirits  of  Jireolder 
masters,  and  that  what  is  known  as  Christianity  is  a  mixture 
of  Brahmanie,  Buddhistic,  Jewish,  Essenian  and  Gnostic 
teachings.  The  atfirmations  made  in  the  book  at  once  place 
the  upholders  of  Christianity  on  the  defensive  and  they  must 
meet  them  or  their  claims  fall  to  tlie  ground.  The  internal 
evidence  of  the  different  testimonies  carries  with  it  the  fact  of 
genuineness.  Tlie  various  identities  are  complete,  showing 
the  absurdity  of  attributing  the  work  to  a  single  mind.  That 
such  an  idea  should  be  entertained  and  used  for  the  purpose- 
of  destroying  tlie  force  of  the  book  would  be  much  more  diffi- 
cult to  maintain  than  the  assumption  that  the  communications 
are  genuine  and  emanated  from  the  personages  they  purport 
to  come  from.  In  Antiquity  Unvkii.ed  the  world  has  the 
uncontrovertible  testimony  that  Christianity  is  of  spurious 
origin  and  the  most  consummate  piece  of  plagiarism  in  human 
history  is  laid  bare  to  the  eyes  of  men.  The  book  now  enters 
upon  its  second  edition.  It  has  created  a  stir  in  studious 
minds,  a^  was  prophesied  when  it  first  appeared,  and  it  is 
well,  too,  that  one  whose  life  was  devoted  to  the  promulgation 
of  the  Spiritual  philosophy  with  a  persistence  few  men  ever 
manifested,  should  have  reared  his  monument  in  a  work  of 
this  character.  Mr.  Roberts  was  a  painstaking,  cautious  man, 
and  well  t(iuipped  by  nature  and  training  to  cope  with  the 
gn^at  undertaking  he  espoused.  I  believe  that  the  greatest  uses 
of  Ani  Kill  I'V  llNVKii/KDareasyet  in  the  inchoative  slate.  As 
men  bi-eome  broadened  in  thought,  the  truths  of  the  book  will 
become  nion*  afc»'ptaliie  and  lasting." 


the  reception  accorded  to 
"Antiqujty  Unveiled"  by  the  Press. 

The  Banner  of  Light ^  Boston,  Mass. 

"  The  historical  data  given  are  in  themselves  a  marvel." 
The  Truth  Seeker^  New  York. 

"  The  book  is  bristling  with  points,  deals  with  a  wide  range 
of  subjects,  and  quotes  extensively  from  well  known  authors. 
It  shows  where  the  early  Christians  found  the  myths  and  rites 
which  they  adopted  and  relabeled,  and  which  the  Western 
world  now  knows  as  Christianity." 

/■rorn  the  Kansas  City  Jotirnal,  April  24th,  J8gj. 

"  This  is  one  of  the  most  remarkable  books  tliat  has  ever 
found  its  way  to  our  Jiterary  table,  and  can  hardly  be  described 
without  a  repetition  of  its  own  history. 

."The  contents  are  remarkable  to  the  last  degree,  and  any 
one  reading  them  and  comparing  the  messuages  with  the  com- 
ments can  see  that  no  one  intellect  could  have  been  the  author 
of  all.  All  through  the  comments  can  be  seen  and  felt  the 
intellectual  methods  and  idioms  of  the  one  mind  that  did  the 
the  work,  but  of  the  one  hundred  and  sixty  papers  from  other 
assumed  authors,  no  two  of  them  are  alike  in  any  respect,  a  fact 
that  will  puzzle  critics  more  than  anything  else  about  the  book. 

"There  can  only  be  one  of  two  positions,  which  we  shall  not 
pretend  to  decide  upon  in  any  way — either  that  the  whole 
book  is  an  ingenuous  and  exceedingly  learned  and  able  inven- 
tion, or  has  a  basis  for  its  contents  and  argument.  Its  claims 
at  once  raise  the  question  that  is  now  so  rife  over  all  the  world, 
of  the  credibility  of  occult  methods  and  testimony.  No  scholar 
can  read  this  book  without  intense  interest,  for  its  contents 
contain  within  themselves  intrinsically  so  much  that  is 
plausible,  and  so  tiioroughly  scholarly  and  circumstantial  in 
statement  that  tlie  frank  minded  are  perplexed  as  to  which 
category  to  assign  it.  It  is  the  strangest  book  in  claims,  in 
contents,  and  in  the  fascinating  interest  of  its  story  that  can 
be  found  in  occult  literature. 

From  the  Alcyone^  Springfield,  Mass. 

"  Antiquity  Unveiled. — The  conclusion  arrived  at  in  this 
book  is  tliat  the  Jesus  of  the  Christians  is  a  mythical  character, 
chiefly  based  U])on  the  life  and  deeds  of  Apollonius  of  Tyana. 
Tiie  statement,  if  true,  is  overwhelming.  Tliere  is  a  fascinating 
interest  in  reading  tlie  multiplied  testimony  of  Apollonius, 
Damis,  Plotinus,  Potamon,  Josephus  and  others.  In  the  work 
will  be  found  much  to  show  that  Cbristianity,  like  all  other 
religious  systems,  sprang  from  some  other  religions  existing 
before  it.  Christianity  is  not  a  sudden  burst  of  revelation  upon 
tlie  world.  It  is  an  evolution  and  grew  out  of  otlier  decaying 
rt'bgious  systeiHS." 


From  the  Boston  Investigator 

"A  very  remarkable  book  has  just  been  issued  by  the  Oriental 
Publishing  Co.,  Philadelphia,  entitled  Antiqijity  Unveiled. 
The  testimony  presented  is  enormous  and  of  the  most  startling 
nature.  It  appears  from  this  book  that  for  centuries,  com- 
mencing witli  tlie  Christian  era,  there  waaestablislied  a  regular 
system  for  the  destruction  of  all  the  literature  that  did  not 
conform  to  certain  standards  of  thought,  and  tliat  which  was 
not  destroyed  was  hidden  and  remained  hidden  until  recent 
years.  From  unexpected  sources  a  mass  of  information  has 
been  obtained  in  regard  to  Apollonius  of  Tyana  that  places 
tliat  ancient  in  the  very  foremost  ranks  of  the  world's  teachers. 
Tijc  real  facts  in  relation  to  the  origin  of  the  Essenes  and  other 
societies  are  given,  as  are  also  the  motives  for  the  destruction 
by  fire  of  the  Alexandrian  and  other  great  libraries.  ANTitiUiTY 
Unveiled  gives  proof  that  many  men  whose  memories  have 
been  cherished  with  veneration  for  centuries  were  nothing  less 
than  forgers  and  cheats,  whose  highest  ambition  was  to  destroy 
historical  evidence,  and  found  new  s^'etems  of  thought  upon 
lies,  plagiarisms  and  interpolations.  That  mankind  has  been 
cheated  out  of  much  that  was  real  and  valuable  in  ancient 
literature  by  unscrupulous  zealots,  all  intelligent  men  have 
known,  but  it  will  be  a  complete  surprise  to  many  to  learn  tiio 
enormous  extent  of  the  vandalism  and  to  learn  the  names  of 
the  vandals.  Had  AxTrQUiTV  Unveii>ed  been  published  a 
century  or  two  ago,  it  would  have  been  burned  and  its  author 
also.  But  in  this  age  it  will  survive  and  open  tlie  eyes  of  many 
and  cause  them  to  shun  evil  and  deception  and  aim  to  be  noble 
and  above  all— truthful."— [Jury.] 

From  the  Aloilem  World,  Nevj  York  City, 

"  In  some  respects  Antiquity  Unveiled  is  one  of  the  most 
remarkable  works  of  the  present  century.  Whatever  may 
have  been  the  the  real  inspiration  of  the  work,  the  evidence  it 
presents  is  directly  in  the  line  of  Mr.  Lillie'.s  greatest  work,  the 
author  of  which  certainly  cannot  bo  charged  witii  a  belief  in 
or  sympathy  with  the  theories  of  Modern  Spiritualism.  It  is 
also  strictly  in  harmony  witli  the  conclusions  of  many  learned, 
tlioughtful  men,  who  h'avegiven  Church  Christianity  thorough 
:iiid  unprejudiced  study  in  the  light  of  the  latest  historical 
distoveries  and  translation  of  the  philosophical  books  of  the 
Ka.Ht.  In  short,  the  convictions  reached  by  Mr.  liillie,  Baron 
Harden  Hickey  and  others,  through  what  are  considered  tlie 
legitimate  cliannels  of  scientific  research,  are  fully  corroborated 
by  the  author  of  Antiquity  Unveiled,  wlio  can  hardly  be 
accused  of  borrowing  his  ideas  from  the  authors  referred  to. 
This  is  a  singular  fact  in  itself,  and  while  it  cannot  be  taken  as 
concluHive  evidence  of  the  correctness  of  the  Spiritualistic 
theories,  it  gives  tiie  work  a  claim  to  careful  consideration 
which  it  might  not  otherwise  iM)s.ses«." 


flPOIiliO^IXJS. 

Apollonius  of    Tyana,   the  Jesus   of   Nazareth, 
St.    Paul  and  John   the    Revelator,   of   the 
Christian   Scriptures,  Returns  to   Earth 
as  a  Spirit,  and  Explains  the  Myste- 
ries  that   have   Concealed   the 
Theological    Deception 
of  the   Christian 
Hierarchy. 


Before  entering  upon  this  all  absorbing  subject,  it  is  simply 
proper  by  way  of  explanation  to  inform  the  reader  that  previous 
to  the  date  given  below,  Mr.  Roberts  had  been  having  regular 
weekly  sittings  with  the  medium  through  whom  these  com- 
munications were  received,  but  in  reference  to  the  sitting  on 
May  2oth,  1881,  Mr.  Roberts  records  in  his  notes  the  following  : 
"  Having  been  informed  who  would  next  manifest  through  the 
medium,  the  time  having  arrived,  I  felt  a  thrill  of  astonishment 
and  delight  of  the  greatest  intensity,  and  the  very  air  of  the 
humble  apartment  in  which  we  sat  seemed  filled  with  a  mighty 
spiritual  power,  as  the  name  of  Apollonius  of  Tyana  was 
announced,  and  we  were  greeted  for  the  first  time  by  the  great 
Cappadocian  sage  and  philosopher,  as  well  as  the  greatest 
teacher  and  benefactor  that  ever  drew  to  himself  the  love, 
admiration  and  reverence  of  the  civilized  world, — Apollonius, 
the  Spirit  Anointed  Christ  of  the  Orient.''  His  communica- 
tion was  as  follows : 

"  Let  our  salutation  be,  the  survival  of  truth  and  its  conquest 
of  Superstition.  I  was  born,  according  to  the  Christian  calen- 
dar, on  the  16th  day  of  F'ebruary,  A.  D.  2,  of  wealthy  parents  ; 
was  educated,  until  my  26th  year,  in  general  i)hilosophy  and 
literature,  when  I  served  for  six  years  under  Euxenes,  of 
Pleracleia,  learning  the  Pythagorian  philosophy.  After  ac- 
quiring all  T  could  learn  from  the  teachings  of  that  philosopher, 
I  went  to  Antioch,  and  from  there  to  Jerusalem.     On  account 


18  ANTIQUITY  UNVEILED. 

of  some  wonderful  physical  manifestations  of  spirit  power 
taking  place  through  my  then  young  mcdiumship,  which 
persons  living  in  Jerusalem  had  heard  of,  my  entrance  to  that 
city  was  hailed,  an  it  has  been  alleged  the  entrance  of  Jesus  of 
Nazareth  was  hailed,  with  hosanntus  and  songs  of  praise  to  one 
who  came  in  the  name  of  the  Lord.  And  now,  mark  particu- 
larly what  I  say  ;  this  t<M)k  place  wlien  I  was  thirty-three 
years  of  age.  I  want  you  to  pay  the  closest  attention  to  what  I 
shall  here  set  forth.  You  will,  by  examining  Josephus's  work, 
*War  of  the  Jews,'  see,  that  concerning  the  siege  of  Jerusalem 
a  certain  prophecy  was  given,  or  words  were  sjx)ken,  as  is 
alleged,  by  Jesus  of  Nazareth,  which  were  fulfilled.  You  will 
find  what  I  refer  to,  in  Matthew,  23d  chapter  and  3oth  verse, 
where  the  so-called  Jesus  is  made  to  have  asserted  that  that 
generation  were  guilty  of  all  the  blood  that  had  been  shed  from 
Al)el  to  Zachariius,  the  son  of  IJaroch,  slain  between  the  temple 
and  the  altar  exactly  thirty-four  yeai"s  after  the  alleged  death 
of  Jesus.  And  you  will  find  this  prophecy  then  fulfilled,  while 
Jesus  is  made  to  have  stiid  that  it  wjis  fulfilled  in  his  time  ; 
and  here  you  have  an  example  of  the  unauthenticity  of  the 
Christian  Gospels.  All  this  I  learned  at  the  very  time  at  which 
Flavins  Josephus  wrote  the  history  of  tiie  '  War  of  the  Jews,' 
for  I  was  employed  and  used  by  the  Emperor  Vespjisian  jis  his 
oracle,  when  in  the  same  state  as  this  medium  is,  who  now  sits 
before  you. 

"  Never,  during  my  mortal  life,  did  I  desire  to  be  worshipped 
after  death — never  did  I,  as  a  mortal  man,  teach  such  a  doc- 
trine. But  I  wjis  deified  after  my  deatli.  Nine  epistles  were 
made  a  present  to  me  l)y  Phraotes  of  Taxila,  India,  or  rather 
between  liabylon  and  India,  who  wius  a  satrap,  in  those  days. 
Those  epistles  cx)ntained  all  that  is  embraced  in  the  present 
epistles  claimed  to  liave  been  written  by  St.  Paul.  And  from 
what  I  have  learned,  as  a  spirit,  I  conclude  that  I  am  both  the 
Jesus  and  .St.  Paul  of  the  Christian  scriptures.  Flattering 
enoitgh  to  my  vanity,  but  tlie  ruin  of  my  hapi)iness.  It  is  my 
duty,  here,  to  confess  all  I  can  bring  to  recollection,  in  order 
that  spiritual  darkness  may  disperse  and  the  light  of  truth 
sliine  in. 

"Tliere  is  one  thing  tliat  I  desire  particularly  to  speak  of, 
and  that  is  the  ultimati'  of  spirit  power  on  earth.  All  Material- 
ists claim  that  it  is  imiK>s.sil)ie  to  restore  that  which  is  (U'iid  to 
life.  l'iM)n  this  point,  upon  my  own  knowledge,  I  assert  that 
if  you  have  developt-d  your  mortal  Ixxly  to  that  extent,  not  into 
what  is  called  moral  purity,  but  into  a  holy,  trusting  love,  witij 
a  heart  that  i)eats  for  iunnanity,  if  siieh  a  pei-son  can  come  in 
contact  with  a  fresh,  young  body  from  which  the  spirit  has  been 


APOLLONIUS.  19 

driven  out  before  it  could  accomplish  its  mission,  take  that 
body  by  tlic  hand,  and  with  miglity  will  arrest  that  spirit,  he 
can  force  it  back  to  the  body  it  once  inhabited  and  make  it 
fulfill  its  mission.  Three  things  are  necessary  to  do  this — first, 
a  perfectly  healthy  organism.  That  does  not  imply  a  strong, 
powerful  one — it  means  an  organism  in  which  the  spirit  is 
greater  than  the  body — the  excess  of  spirit  producing  this 
result."  [Here  the  controlling  spirit  caused  the  form  of  the 
medium  to  rise,  and  extending  his  arms  at  full  length  to  the 
right  and  left  said  :]  "  The  spirit  addressing  you  is  not  confined 
to  the  limits  of  the  form  you  see  before  you.  It  not  only  fills 
the  physical  organism  you  see,  but  extends  far  around  it  as 
well.  In  the  time  when  I  lived  in  the  mortal  form  the  old  was 
dying  out  and  the  new  being  born.  By  this  I  mean  that  super- 
stition, gods  and  all  such  ideas  were  on  the  wane,  and  man  was 
seeking,  as  he  is  to-day,  for  something  more  practical  and 
beneficial. 

"  It  was  not  through  any  qualities  that  I  possessed  different 
from,  or  superior  to,  those  of  any  other  man,  that  I  accom- 
plished what  I  did,  but  through  the  spiritual  power  within  and 
with  me.  This  fact  I  want  to  have  especially  marked.  The 
highest  sensitive  mortals  living  in  any  age  or  generation,  and 
who  are  living  the  nearest  in  accord  with  nature's  divine  law 
of  trutli,  will  bring  forth  a  child  who  may  be  the  so-called 
Saviour  of  that  generation.  Those  men  and  women  who  utter 
the  highest  and  most  beneficial  truths  to  their  fellow-mortals 
are  the  Savioui*s  of  their  time. 

"  Further,  I  have  this  to  say,  I  retired  voluntarily,  for  I  was 
neither  ostracised  nor  banished  for  anything  I  had  done,  said 
or  written,  to  the  same  island  to  which,  as  is  alleged,  the  St. 
John  of  Revelations  went,  in  the  years  69  and  70  A.  D.  I  there 
wrote  what  occurred  through  me  in  a  trance  state,  not  knowing 
what  I  wrote,  an  almost  identical  story  with  that  attributed  to 
the  so-called  St.  John  the  Revelator.  That  story  was  nothing 
more  than  an  attempt  of  the  spirit  world  to  give  the  truth  of  the 
spirit  life,  through  a  mortal  organism,  in  a  day  and  generation 
that  was  not  ripe  to  receive  it.  That  is,  the  medium  chosen 
for  the  expression  of  the  teachings  of  spirits  was  too  much 
imbued  with  the  mysticism  of  Judea  and  neighboring  countries 
to  be  well  suited  for  tliat  purpose. 

"What  is  known  to  you  moderns  as  the  anti-Nicene  Libraiy, 
contained  documents,  some  of  which  are  still  extant,  that  fully 
warrant  you  in  challenging  the  translators  of  to-day  as  to  the 
correctness  of  their  production.  Let  them  examine,  if  they 
dare,  the  manuscripts  referred  to  and  they  will  find  what  is 
now  being  published  erroneous  in  many  particulars.     They 


20  ANTIQUITY  UNVEILED. 

have  followed  too  much  what  their  ancestors  translated, 
without  havirg  translated  for  themselves. 

"Now  and  here,  I  declare  that  the  Christian  Gospels  were 
all  preached  by  me — preached  at  JerusjUem — preached  at 
Ephesus— preached  at  Athens — preached  at  I'hilippi — i)reached 
at  Home — preached  at  Antioch — preached  at  Alexandria — 
l)reached  at  Babylon.  In  all  those  countries  I  preached,  and 
by  manipulations,  and  certain  (lualities  developed  in  me,  I 
healed  the  sick,  restored  the  sijjht  of  the  blind,  and,  in  the  way 
herein  set  forth,  even  raised  the  dead.  I  will  try  to  make  this 
raising  of  the  dead  plainer.  If  a  child,  a  youth,  or  a  maiden, 
whose  body  is  fresh,  full  of  vigor  and  perfection,  and  whose 
spirit  has  become  detached  from  it,  in  that  case  I  hold  that  one 
whose  power  is  great  and  whose  will  is  indomitable,  while  that 
lK)dy  is  yet  warm,  can  cause  the  spirit  to  return  and  continue 
to  inhabit  that  organism.  In  this  way  I  know  the  dead  can  l>c 
restored  to  life.  When  I  lived  on  earth  all  the  philosophers 
who  taught  men  to  expect  redemption,  according  to  more 
ancient  authorities,  taught  that  sucli  redemption  was  to  happen 
at  that  time.  From  what  I  have  been  able  to  learn  as  a  spirit, 
I  was  the  person  who  was  designed  by  spirits  to  fidhl  that 
mission.  I  claim  no  pre-eminence  over  any  one.  I  only  say 
that  my  mortal  body  contained  more  spirit  than  the  average  of 
men,  or  even  the  most  highly  developed  among  them,  at  the 
time  I  existed  in  mortal  tlesh. 

"  My  histoiy,  as  it  has  come  down  to  you  moderns,  written 
by  one  Damis,  and  l)y  others  afterwards,  in  regard  to  the  main 
incidents  of  my  life,  is  correct,  but  in  regard  to  the  glamour, 
romance  and  mystery  of  the  narrative,  it  has  no  relation  to  me 
whatever.  The  latter  was  the  work  of  my  disciples  and  follow- 
ers after  my  death,  and  was  i)romulgated  by  ihem. 

"  One  thing  more  and  f  am  tlirough  with  my  communication. 
It  is  this.  Almost  every  picture  that  in  modern  times,  is 
recogni7A'«l  as  the  likeness  of  Jesus,  is  the  identical  ]>ortrait  of 
Apollonius  of  Tyana,  painte<l  in  the  reign  of  Vespasian.  Tiiat 
emperor  consulted  me.  I  was  the  oracle  in  his  cainp.  I  was 
the  means  of  saving  tiu'  life  of  Klavius  .losephus."  [We  here 
asked  him  how  it  came  lliat  .losepiuis  bail  made  no  mention  of 
that  fact  in  his  "  Jewish  War?"  lie  rei)lied.]  "TheJewisli 
hierarchy  of  that  day  had  a  horror  and  dislike  of  even  their 
best  friends  wlio  were  not  of  their  faitli,  and  .Josephus  being  a 
IMiarisee  of  llie  slraightest  sect  was  even  more  tlian  usually 
l)r(ju<lic((l  niiainst  a  (Jentile  like  myself.  By  this  I  do  not 
mean  that  the  Pharisees  wi-re  bad  ]H'ople,  but  tliat  they  were 
so  devoted  to  their  reliirion  as  to  lie  bitterly  bigoted  and  preju- 
diced airainst  tiiose  who  ditlere<l  from  them. 


APOLLONIUS.  21 

"  It  is  my  opinion,  from  all  I  can  learn  as  a  spirit,  that  all  the 
Christian  Gospels  are  borrowed  from,  and  in  fact  tiiat  tlieir 
origin  was,  tlie  l)oolvS  that  I  brought  from  India,  obtained  in 
part  from  Phraotes,  wlio  was  King  of  Taxila.  I  think  those 
books  were  used  by  tlie  Platonists,  Eclectics  and  Gnostics  of 
Alexandria,  about  one  hundred  and  fifty  years  after.  I  died  in 
the  year  A.  D.  99,  at  Ephesus,  and  was  97  or  98  years  of  age, 
although  some  have  enlarged  the  period  of  my  earthly  life  to 
150  years.  The  originals  of  the  four  gospels  I  obtained  through 
one  Hiram  Emiandi,  of  Taxila,  who  took  me  forward  into 
Farther  India.  They  were  written  in  characters  not  unlike 
those  used  by  the  Chinese,  on  thin,  tough  paper.  They  treated 
of  the  four  stages  of  the  life  of  Buddha.  The  first  to  his  incar- 
nation and  birth,  the  second  to  his  childhood  and  youth,  the 
third  to  his  mature  life,  and  the  fourth  to  his  old  age  and 
death.  These  books  I  obtained  at  Singapore,  at  the  extreme 
point  of  India,  on  the  strait  between  India  and  Sumatra." 
[We  here  mentioned  to  him  the  fact  that  one  week  before  we 
had  received  a  communication  from  a  spirit  purporting  to  be 
Ulphilas,  the  Christian  bishop  of  the  Goths,  who  said  he  had 
translated  from  Samaritan  manuscripts  the  epistles  and  gospels 
to  which  he,  Apollonius,  had  referred  into  the  Gothic  tongue  ; 
and  that  the  manuscripts  that  he  translated  were  the  writings 
of  himself,  after  the  originals  he  obtained  at  Singapore,  India. 
To  which  he  replied.]  "  One  Hegesippus  made  copies  from  my 
translations  and  modified  versions  of  the  originals  in  the 
Samaritan  tongue  and  Ulphilas  copied  from  the  manuscripts  of 
Hegesippus.  I  wrote  in  the  Hebraic-Samaritan  tongue,  which 
was  the  language  of  my  country." 

Here  the  control  of  the  medium  became  wholly  exhausted. 
Bidding  us  a  hasty  and  most  benign  adieu,  he  left  the  medium 
more  exhausted  than  we  had  ever  seen  him  at  any  previous 
sitting.  No  other  control  of  the  medium  was  possible,  and  thus 
ended  a  spirit  interview,  which  is  destined  to  mark  an  era 
In  human  progress  never  transcended,  if  ever  equalled,  in 
importance  and  interest  to  all  classes  of  the  human  race.  "We 
publish  such  facts,  as  are  conceded  by  ample  authority,  to  be 
historically  established  concerning  Apollonius.  There  is  much 
that  it  would  be  desirable  to  add  as  the  result  of  our  own 
researches,  but  we  will  confine  ourself  mainly  to  the  current 
history  of  his  life  and  labors.  As  the  best  condensed  sketch  of 
the  life  of  Apollonius  that  M'e  have  been  able  to  find,  we  have 
chosen  that  of  the  "  Penny  Cj-clop?edia,"  London,  1S3-4  : 

We  feel  that  we  may  safely  assume  as  true  and  proven,  the 


22  ANTIQUITY   UNVEILED. 

following  historical  statements  concerning  Apollonius.  He  was 
l)orn  of  wealthy  parents  at  Tj'ana  in  Cappadociu,  at  the  very 
jxTJod  when  it  is  alleged  the  Christian's  Jesus  wjis  born  at 
Bethlehem.  At  the  age  of  twelve  years  he  was  sent  to  Tarsus 
in  Cilieia,  the  alleged  birthplace  and  home  of  8t.  Paul.  Not 
liking  the  frivolous  habits  of  the  people  of  that  city,  with  his 
father's  consent,  he  retired  to  jEgte,  a  town  a  short  distance 
from  Tarsus,  where  he  remained  until  after  attaining  to  man's' 
estate.  There  he  studied  every  system  of  philosophy,  and 
perfected  himself  in  rhetoric  and  general  literature.  There  he 
took  up  his  residence  in  the  temple  of  ^^sculapius,  so  famed  for 
its  miraculous  Qures,  was  initiated  by  the  priests  of  that  temple 
in  their  mysteries,  and  performed  cures  that  astonished  not 
only  the  people,  but  even  those  masters  of  the  art  of  healing. 
He  there  finally  decided  to  adopt  the  philosophy  of  Pythagoras, 
and  vigorously  observed  the  trying  discipline  instituted  by  the 
Ramian  sage.  He  jterformed  the  terrible  task  of  five  years 
silence,  which  he  endured  cheerfully  and  without  a  murnmr  of 
complaint.  He  abstained  from  animal  f<K)d,  wine  and  women 
— lived  upon  fruits  and  lierbs — dressed  only  in  linen  garments 
of  the  plainest  construction — went  barefooted  and  with  uncov- 
ered head— and  wore  his  hair  and  beard  uncut.  He  wtis 
csi>ecially  distinguished  for  his  beauty,  his  genial  bearing,  his 
uniform  love  and  kindness,  and  his  imi)erturbable  ecjuanimity 
of  temper.  In  these  respects  he  was  the  personal  emlMnliment 
of  the  imaginary  traits  of  the  Christian  Jesus,  and  was  no  doubt 
the  original  of  the  pictures  of  tlie  so-called  Nazarene,  now  so 
venerated  by  uninformed  professors  of  the  Christian  religion. 
Determined  to  devote  hiins<'lf  to  the  pursuit  of  knowledge  and 
the  teaching  of  philosophy,  he  gave  away  his  large  patrimony 
to  his  poor  relatives  and  went  to  Antioch,  then  a  centre  of 
learning,  but  little  less  noted  tlian  Athens  or  Alexandria. 
There  he  began  his  great  mission  l)y  teaching  pliiiosophy  to  a 
nunjber  of  disciples  and  to  tlie  peojile.  He  entered  the  temple 
of  Apollo  Daphne,  at  .\ntioch,  and  learned  the  mysteries  of  its 
priest  hoo<l.  Philostratus  dcM-nbes  the  style  of  si)eaking  adojiteti 
by  Apollonius,  thus  : 

"Aj)oli<)nius  used  a  stj'le  of  speaking  not  elevated,  nor  swollen 
in  the  language  of  potlry,  nor  yet  one  too  rc(ine<i,  nor  too  Attic  ; 
for  what«vcr  exceedeil  the  Attic  mediocrity  was  considered  by 
liini  dissonant  and  unpleasant.  He  made  use  of  no  fastidious 
nicety  in   the  division   of  his  discourses,  nor  any   fine  spun 


APOLLONIUS.  23 

sentences;  nor  was  he  known  to  adopt  an  ironical  manner,  nor 
any  kind  of  apostrophising  witli  his  liearers.  He  spoke  as  it 
wei-e  from  a  tripod,  to  wit:  'I  know,'  and  'It  seems  tome,' 
and  '  To  what  purpose  is  this?  '  and,  'You  must  know.  His 
sentences  were  short  and  adamantine — his  words  authoritative 
and  adapted  to  tlie  sense,  and  the  bare  utterance  of  them  con- 
veyed a  sound  as  if  tliey  were  sanctioned  by  tlie  sceptre  of 
royalty.  Being  asked  once  by  a  subtle  disputant  why  he  did 
not  propose  what  side  of  a  question  lie  should  take  in  argument? 
he  replied  :  '  When  I  was  a  young  man,  I  used  to  follow  that 
practice,  but  that  is  no  longer  necessary  as  it  is  now  become  my 
duty  not.to  investigate,  but  to  teach  the  result  of  my  investiga- 
tions.' When  he  was  asked,  by  the  same  logician,  how  a  wise 
man  should  speak,  he  said  as  a  legislator,  for  it  was  the  part  of 
a  legislator  to  conmiand  the  multitude  to  do,  wliat  he  himself 
was  convinced  ought  to  be  done.  In  this  way  he  conducted 
himself  at  Antioch,  and  converted  many  who  were  strangers 
to  his  knowledge." 

Now,  when  it  is  remembered  that  this  description  of  the  style 
in  which  Apollonius  spoke,  was  written  by  Damis,  the  friend, 
pupil  aijd  companion  of  the  Cappadocian  sage,  long  before 
Jesus  Christ  or  the  Christian  scriptures  were  heard  or  thought 
of;  is  it  not  remarkably  evident  that  the  original  author  of 
those  scriptures  was  Apollonius  himself.  If  identity  of  style 
and  sentiment  is  possible,  then  was  the  learned  Apollonius  the 
origmal  author  of  the  teachings  attributed  to  Jesus  Christ;  an 
identity  that  all  the  altering,  eliminating  and  interpolating  by 
the  Christian  hierarchy  have  not  been  able  to  destroy  nor  even 
imperfectly  conceal.  Quoting  Cudworth,  Dr.  Lardner,  in 
"  The  Credibility  of  the  Gospel  History,"  says  : 

"Cudworth,  in  his  "Intellectual  iSystem,"  says:  *  It  is  a 
thing  highly  probable,  if  not  unquestionable,  that  Apollonius 
Tyana?us,  shortly  after  the  publication  of  the  gospel  to  the 
world,  was  a  person  made  choice  of  by  the  policy  and  assisted 
by  the  powers  of  the  kingdom  of  darkness,  for  doing  some 
things  extraordinary,  merely  out  of  design  to  derogate  from 
tlie  miracles  of  our  tSaviour  Jesus  Christ,  and  to  enable  paga- 
nism the  better  to  bear  up  against  the  attacks  of  Christianity.' 
^o  Cudworth,  and  I  suppose  that  many  learned  men  of  late 
times,  may  have  expressed  themselves  in  a  like  manner  ;  but  I 
cannot  assent  to  them." 

He  further  cites  Huet,  as  follows  : 

"He  [Phiiostratus]  aimed,"  says  Huet,  "and  thinks  it  to 
have  been  his  principal  design  '  to  obstruct  the  progress  of  the 


24  ANTIQUITY  UNVEILED. 

Christian  religion,  by  drawing  the  character  of  a  man  of  great 
knowledge,  sanctity  and  miraculous  ix)wer.  Therefore  he 
formed  AjMiUonius  after  the  example  of  Christ,  and  aceonnno- 
dated  many  things  in  the  history  of  our  Lord  to  Apolloniu^." 

Thus  we  see  that  the  very  learned  and  pious  Christian,  Huet, 
wt\s  forced  to  admit  the  common  identity  of  Apollonius  and 
Jesus — the  first  described  by  Philostratus  according  to  the  me- 
moirs of  Damis,  made  in  the  first  century  ;  and  the  latter 
described  by  no  one  knows  whom  or  when,  but  certainly  not 
earlier  than  the  beginning  of  the  third  century  of  the  so-called 
Christian  era,  as  now  contained  in  what  is  called  the  New 
Testament.  As  Christian  writers  have  been  forced  to  admit 
the  identity  of  the  respective  narratives,  concerning  Apollonius 
and  Jesus,  the  only  question  that  remains  to  be  settled  is, 
which  was  the  original  author  of  the  so-called  Christian  teach- 
ings ?  If  this  has  not  already  been  fully  done,  there  remains 
very  little  yet  to  be  done  to  complete  the  demonstration  that 
Apollonius  of  Tyana  was  that  author,  and  not  Jesus  of  Nazareth, 
nor  Paul  of  Tarsus,  as  is  wrongly  claimed  by  Christian  writers. 

After  stating  many  reasons  for  his  conclusions.  Dr.  Lardner, 
than  whom  there  is  no  higher  Christian  authority,  says  : 

"  It  is  manifest,  therefore,  that  Philostratus  comi)ared  Apol- 
lonius and  Pythagoras  ;  liut  I  do  not  see  that  he  endeavored  to 
make  him  a  rival  with  Jesus  Christ.  Philostratus  has  never 
once  mentioned  our  Saviour,  or  the  Christians  his  followers, 
neither  in  this  long  work,  nor  in  the  '  Lives  of  the  Sophists,' 
if  it  be  his,  as  some  learned  men  of  the  best  judgment  supjxxse  ; 
nor  is  there  any  hint  that  Apollonius  anywhere  in  his  wide 
travels  met  with  any  followers  of  Jesus.  'I'here  is  not  so  much 
as  an  obscure  or  general  description  of  any  men  met  with  by 
him,  whom  any  can  suspect  to  l)e  Christians  of  any  denomina- 
tion, either  Catholics  or  heretics.  Whereas  I  think,  if  Philos- 
tratus had  written  with  a  mind  adverse  to  Jesus,  he  would 
have  laid  hold  of  some  oei^asion  to  deseribe  and  disparage  his 
followers,  as  enemii's  to  tiu'  gods,  and  eontcnniers  of  the  mys- 
teries and  solemnities,  and  dillerent  from  all  other  men." 

Let  it  be  remenil)ered  that  Philostratus  lived  and  wrote  his 
life  of  .Viiollonius  in  the  reign  of  Septimus  Severus,  about  the 
ln'ginning  of  the  third  century  A.  D.  At  that  time  there  could 
not  possilily  have  l)een  in  (>.\istence  any  of  the  .scripture  narra- 
tives of  the  life  of  J«'sus  Christ,  .«o  nearly  aimlogous  to  the  inci- 
dents and  events  wliieh  he  related  coneerning  Apollonius. 
Had  there  been  such   persons  living,  as  Jesus  Christ  and  his 


APOLLONIUS.  25 

apostles,  and  their  Christian  followers,  during  the  time  that 
Apollonius  lived  and  labored  throughout  the  then  civilized 
world,  Damis,  who  accompanied  him  during  much  of  that 
time,  and  who  recorded  everj'  thing  worthy  of  especial  note, 
would  have  made  some  mention  of  such  people,  either  favorably 
or  unfavorably.  That  he  did  not  do  so,  is  of  itself  sufficient 
proof  that  neither  Jesus  Christ,  his  apostles  nor  the  Christian 
religion,  had  an  existence  either  before  or  during  that  period, 
which  was  the  only  time  in  which  they  could  have  had  a  real 
existence.  At  all  events,  nothing  can  be  more  certain  than  the 
conclusion  of  Dr.  Lardner,  that  Philostratus  did  not  write  the 
life  of  Apollonius  to  disparage  the  Christian  religion. 

But  Dr.  Lardner  is  not  content  to  make  that  fatal  acknowl- 
edgment of  the  Christian  plagiarisni  of  the  life  and  labors  of 
Apollonius  ;  but  makes  an  equally  fatal  acknowledgment  in 
another  direction.  In  disagreeing  with  Cudworth,  Huet  and 
others,  as  to  the  life  of  Apollonius,  by  Philostratus,  having  been 
written  to  oppose  Christianity,  Dr.  Lardner  says  : 

"With  due  submission  I  do  not  think  that  Apollonius  was  a 
man  of  so  great  importance,  as  is  here  supposed  ;  for  it  does 
not  appear,  that  any  adversaries  of  the  Christians,  either  Celsus 
or  Porphyry,  or  any  other  before  Hierocles,  at  the  beginning  of 
the  fourth  century,  under  Diocletian's  persecution,  ever  took 
any  notice  of  him  in  anj'  of  their  arguments.  Nor  do  I  know 
that  he  has  been  once  mentioned  by  any  Christian  writers  of 
the  lirst  two  centuries.  When  I  first  met  with  the  observation 
of  Cudworth  [herein  before  given]  I  was  very  much  surprised, 
considering  the  silence  of  all  early  antiquity.  If  this  observa- 
tion were  right,  I  should  have  expected  to  find  frequent  men- 
tion of  Apollonius  in  the  history  of  St.  John,  and  the  other 
apostles  of  Christ ;  but  there  is  none.  We  had  in  that  space  of 
time  divers  learned  men,  some  of  them  as  eminent  for  extensive 
literature  as  any  men  that  ever  lived ;  as  Justin,  Tatian, 
Bardesanes  the  Syrian,  Clement  of  Alexandria,  Irena^us,  Julius 
Africanus,  Tertullian,  Minucius  Felix  ;  not  to  insist  on  Clement 
of  Rome,  Ignatius,  or  Polycarp,  or  the  histories  of  them.  Of 
all  these  we  have  some  remains ;  tliey  lived  in  the  first  two 
centuries  or  the  beginning  of  the  third  ;  but  of  Apollonius  they 
have  not  taken  the  least  notice." 

Very  true.  Dr.  Lardner,  and  why  did  they  not  do  so?  That 
total  silence  on  the  part  of  those  authors  of  the  first  and  second 
centuries  regarding  eo  eminent  a  pliilosopher  and  teacher  as 
was  Apollonius  of  Tyana,  can  be  accounted  for  upon  but  one 


26  ANTIQUITY  UNVEILED. 

theory,  and  that  will  show  that  it  was  a  necessity  to  utterly 
ignore  Apollonius  and  his  philosopliical  and  rellj^ious  teachings, 
in  order  that  the  Christian  religion  could  gain  a  foothold  to 
usurp  the  field  he  had  so  grandly  occupied.  Of  all  the  authors 
iianied  by  Dr.  liarduer,  the  complete  works  of  none  of  them 
have  come  down  to  us.  Besides,  the  fragmentary  remains  of 
the  works  of  the  first  three  centuries  that  have  readied  us, 
liave  had  to  pass  through  the  hands  of  Eusebius,  I^oimj 
Sylvester  I.,  and  tlieir  coadjutors  and  successors,  who,  from  the 
beginning  of  the  fourth  centuiy  downward  to  the  time  when 
the  art  of  printing  ended  it,  were  so  a.ssiduously  engaged  in 
interpolating,  mutilating  and  destroying  every  trace  of  evi- 
dence, within  their  reach,  that  showed  the  real  origin  and 
nature  of  the  Christian  religion.  It  should  have  struck  the 
attention  of  Dr.  Lardner,  with  vastly  greater  force,  that  no 
where  in  the  books  of  the  New  Testament  is  there  a  single 
mention  made  of  Apollonius,  if  we  except  in  a  few  verses  of  1st 
Corinthians,  where  it  says.  "For  while  one  saith,  I  am  of 
Paul  ;  and  another,  I  am  of  Apollos  ;  are  ye  not  carnal  ?  Who, 
then,  is  Paul,  and  who  Apollos,  but  ministers  by  whom  ye 
believed,  even  as  the  Lord  gave  to  every  man  ?  I  have  planted, 
Apollos  watered  ;  but  God  gave  tlie  increase."  In  a  very 
ancient  manuscript  of  this  Epistle  found  in  a  mona.stoiy  of 
France  by  a  Huguenot  soldier,  called  the  Codex  Beza,  the  nume 
is  not  Apollos,  but  Apollonius.  But  even  this  positive  clue  to 
the  identity  of  Apollonius  with  the  Bt.  Paul  of  the  Christians 
was  attempted  to  be  ol)literated  by  substituting  Apollos  for 
Apollonius,  as  it  originally  stood.  This  studied  avoidance  of 
all  mention  of  Apollonius  in  the  Christian  Scriptures,  is  posi- 
tive proof  that  his  recognition,  in  any  way  whati-ver,  by  the 
authors  of  Christianity  would  l)e  fatal  to  their  scheme  of  deeej)- 
tion  and  fraud.  We  woiuUr  they  had  not  had  the  cunning  to 
<)l)literate  that  one  reference  to  the  preaching  and  teaching  of 
Apollonius,  and  the  admission  that  his  teaching  was  in  perfect 
aecord  with  the  teachings  attributed  to  St.  Paul.  It  is  an  old 
saying  tliat  li;irs  should  have  good  memories.  This  was  never 
mon-  a|)j)an'nt  tiian  in  the  oversight  of  not  eliminating  that 
tell-tale  confession  from  the  1st  I^.pistle  to  tlie  Corintliians. 
There  it  stands,  and  tlieiv  it  will  stand,  thanks  to  tlie  art  of 
l>rinting,  to  cont'ound  these  Christian  enemies  of  tnitii,  and 
niaki-  ck-ar  the  frauil  they  are  ui)holding.  Dr.  Larduer  fuitlier 
siiys  : 


APOLLONIUS.  27 

"  The  first  Christian  writer  who  has  mentioned  him"  (Apol- 
lonius),  so  far  as  I  can  recollect,  is  Origen,  in  his  books  against 
Celsus,  written  not  long  before  the  middle  of  the  third  century, 
"When  he  says  :  '  He  who  would  know  whether  magic  has  any 
power  over  philosophers,  may  read  the  memoirs  of  Moeragenes, 
concerning  Apollonius  of  Tyana,  both  a  magician  and  a  philos- 
opher. In  which  Moeragenes,  who  Avas  not  a  Christian,  but  a 
philosopher,  says,  that  some,  and  no  inconsiderable  philoso- 
phers were  taken  by  the  magical  art  of  Apollonius  and  came  to 
him  as  a  magician.  Among  them  I  suj^pose  he  means  Euphra- 
tes, and  a  certain  Epicurean.  But  we  can  affirm  upon  the 
ground  of  our  own  experience,  that  they  who  M^orship  the  God 
over  all  through  Jesus  Christ,  and  live  according  to  the  Gospel, 
and  pray  as  they  ought  to  do  day  and  night,  have  no  reason  to 
fear  anything  from  magic'  So  Origen  is  led  to  speak  in 
answer  to  some  things  in  Celsus  ;  but  it  does  not  appear  that 
Celsus  had  at  all  mentioned  either  Apollonius,  or  his  historian. 
Apollonius  is  mentioned  by  Lucian,  but  what  he  says  of  him  is 
far  from  being  to  his  advantage.  He  is  also  mentioned  by 
Apuleius  who  was  conteinporaiy  with  Lucian  ;  nor  is  there  any 
other  older  author  now  extant  where  he  is  mentioned  ;  which 
must  be  reckoned  an  argument  of  his  great  obscurity,  till  he 
was  set  up. by  Philostratus.  After  that  time  Apollonius  is  taken 
notice  of  by  many ;  as  Arnobius  and  Lactantius,  and  Eusebius, 
who  were  led  to  observe  upon  Hierocles,  Miiose  whole  book 
against  the  Christians  Avas  founded  on  the  memoirs  of  Philos- 
tratus. He  is  afterwards  mentioned  by  Augustin  and  other 
Christian  writers ;  and  he  is  mentioned  several  times  by  the 
writers  of  the  Augustin  History,  who  flourished  in  the  time  of 
Diocletian,  or  soon  afterwards,  and  by  Dion  Cassius,  and  by 
Eunapius,  who  commends  the  history  of  Philostratus,  but  says, 
that  instead  of  entitling  it  the  'Life  of  Apollonius,'  he  might 
have  called  it  the  'Peregrination  of  a  God  among  Men,'  " 

Now  it  must  not  be  forgotten  that  the  writings  of  Celsus  were 
lost  or  destroyed  long  since ;  nothing  being  known  of  what 
they  were,  except  as  Origen  has  reported  them.  Whether 
Celsus  did,  or  did  not,  mention  Apollonius,  is  a  matter  of  no 
consequence.  Celsus  did  not  write  until  nearly  a  century  after 
the  death  of  Apollonius,  and  may  never  have  met  with  the 
memoirs  of  Damis  or  Moeragenes  concerning  Apollonius.  That 
Lucian  and  Apuleius,  who  wrote  Avliile  Apollonius  still  lived 
or  soon  after  his  death,  should  have  mentioned  him  is  sufficient 
to  establish  his  historical  existence.  Philostratus  had  not  then 
come  into  possession  of  the  memoirs  of  Damis,  Moeragenes  and 


28  ANTIQUITY   UNVEILED. 

Maxiraus  of  iEgis,  and  the  history  of  the  life  and  labors  of 
Apolloniu.s,  had  UH?n  suppressed,  no  doubt  by  the  influence  of 
the  priesthoods  of  Greece  and  Rome.  Tlie  desire  of  the  cultured 
empress  Julia  Donina,  to  learn  the  history  of  Apollonius,  sliows 
that  he  was  not  unknown  to  fame  as  a  distinguished  philosopher, 
as  late  as  the  beginning  of  the  third  ccnturj',  when  Philostratus 
wrote  his  Life  of  Apollonius.  As  admitted  by  Dr.  Lardncr,  all 
tlirough  the  third  century,  there  was  frequent  mention  of  his 
name  and  teachings.  But  it  was  not  until  Ilierocles  in  the 
beginning  of  the  fourth  century  boldly  charged  upon  the  Chris- 
tian priesthood  their  plagiarism  of  the  teachings  and  works  of 
Apollonius,  that  the  latter  found  it  necessary  to  set  every  means 
at  work  that  could  in  any  way  help  to  conceal  the  great  truth 
that  Hierocles  proclaimed  with  such  portentous  force.  It  is 
true  that  no  one  now  knows  exactly  what  it  was  that  Ilierocles 
wrote,  for  Eiisebius,  who  took  upon  himself  tlietiusk  of  destroy- 
ing the  testimony  of  Hierocles,  took  precious  good  care  to 
destroy  the  work  of  his  formidable  opponent,  and  to  give  his 
own  version  of  the  matttr  instead.  The  reply  of  Eusebius  to 
Hierocles  has  come  down  to  us.  "Why  has  not  Hierocles' 
arraignment  of  the  Christian  priesthood  also  come  down  to  us? 
Let  that  priesthood  answer. 

We  can  in  no  way  more  efTectually  show  the  efTect  wliich  the 
Life  of  Ajx)llonius  of  Tyana,  by  Pliilostratus,  had  U[)on  the 
Cliristian  priesthood  and  clergy,  than  to  cite  the  observations 
of  Dr.  S.  Parker,  D.  D.,  Archdeacon  of  Canterbury,  i)ublislied 
1G81.  AVe  copy  it  from  ]\[r.  Lardner's  works.  Tliey  are  as 
follows. 

"But  the  man  of  wonders  is  Apollonius  Tyanjcus,  of  whom 
they  lioast  and  insult  as  the  true  heathen  Messias;  in  that  he 
wrought  not,  as  Vespasian  did,  one  or  two  chance  miracles; 
l)ut  his  wh(»le  life  Avas  all  prodigy,  and  etjual  to  our  Saviour's 
both  for  the  number  and  the  wonder  of  his  works.  But  here 
fii-st  we  have  in  part  shown  what  undoubte<l  records  we  liave 
of  the  life  of  Jesus;  whereas,  all  the  eretlit  of  Apollonius,  his 
history,  dcj)ends  uiH)n  the  authority  of  one  single  man,  who 
l)esi(ks  that  lie  lived  a  liundrKi  years  after  him,  ventured  noth- 
ing, as  the  apostles  <lid,  in  eonlirination  oftlie  truth,  but  only 
eomposeil  it  in  his  study  :  thereby,  as  appears  from  his  frequent 
digressions,  to  take  ocetision  of  connnunieating  to  the  world  all 
the  learning  he  had  raked  toirether.  Nay,  so  far  was  he  from 
Incurring  any  lo>s  by  the  work,  that  ho  was  set  upon  it  by  a 


APOLLONIUS.  29 

great  empress,  whose  religious  zeal  in  the  cause  would  be  sure 
to  see  him  well  rewarded.  And  though  he  made  use  of  the 
commentaries  of  Damis,  the  inseparable  companion  of  Apol- 
lonius,  yet  he  confesses  that  Damis  himself  never  published  his 
commentaries,  but  that  a  friend  of  Damis  communicated  them 
to  the  Empress,  which  himself  probably  might  have  forged  (as 
is  common  in  courts)  to  pick  her  pocket.  However,  as  for 
Damis  himself,  it  is  evident  from  Philostratus,  his  whole  story, 
that  he  M'as  a  very  simple  man,  and  that  Apollonius  only  picked 
him  up  as  a  fit  Sancho  Panza  to  exercise  his  wit  upon ;  so 
that  upon  all  occasions  we  find  him  not  only  baffling  the 
esquire  in  disputes,  but  breaking  jests  upon  him,  which  he 
always  takes  with  much  thankfulness,  and  more  humility,  still 
admiring  his  master's  wisdom,  but  much  more  his  wit. 

"  But  after  all,  what  the  story  of  Damis  was,  or  whether  there 
was  ever  any  such  story,  we  have  no  account,  unless  from 
Philostratus  himself ;  and  therefore  we  nmst  resolve  it  all  into 
his  own  authority  alone.  And  there  it  is  evident,  that  Apollo- 
nius was  neither  a  god  nor  a  divine  man,  as  his  friends  boasted  ; 
nor  a  magician  or  conjurer,  as  his  enemies  imagined,  but  a 
m(;re  fanatic  and  pedantic  Pythagorean  ;  who  for  the  honor  of 
his  sect  travelled,  as  many  others  have  done,  into  all  parts  of 
the  world  ;  and  when  he  returned  home  told  his  countrymen, 
that  all  men  renowned  for  wisdom  all  the  world  over  Avere  of 
the  sect  of  the  Pythagoreans ;  and  then  for  advancement  of 
their  authority  told  strange  and  prodigious  tales  of  their 
wonder-working  power.  Though  here  either  he,  or  his  histo- 
rian, has  acquitted  himself  so  awkwardly,  as  utterly  to  spoil 
the  tale  and  defeat  the  design.  This  Eusebius  has  shown  at 
large  in  his  book  against  Hierocles,  by  taking  to  pieces  all  parts 
of  the  story,  and  discovering  all  its  flaws  and  incoherences. 

"  But  I  shall  content  myself  with  proving  the  vanity  of  the 
whole  from  the  notorious  falsehood  of  one  particular  narration, 
upon  which  depends  all  that  extraordinary  power  which  he 
pretends  to;  and  that  is  his  conversation  with  the  Indian 
Brahmins,  from  whom,  if  we  may  believe  his  account  of  him- 
self, he  learned  all  that  he  could  do,  more  than  the  common 
philosophers  of  Greece.  And  if  this  prove  a  romance,  all  the 
rest  of  his  histoiy  must  avoidably  follow  its  fortune." 

Here  some  of  the  most  trivial  things  related  by  Damis  are 
cited  to  show  that  the  Brahmans  of  India  imparted  nothing 
worth  knowing  to  Apollonius.     And  then  he  continues  : 

"And  that  is  the  most  I  can  make  of  the  story  ;  though  I 
know  that  ]Iuetius  is  of  opinion,  that  all  the  substantial  mira- 
cles are  stolen  out  of  the  gospels  and  the  Acts  of  the  Apostles, 


30  ANTIQUITY   UNVEILED. 

and  that  for  the  most  part,  in  the  words  and  phrases  of  Rt. 
Luke.  And  this  ho  lias  endeavored  to  make  f^ood  by  a  jijreat 
variety  of  parallel  instances  ;  and  thinks  it  a  manifest  (liscovery 
both  of  the  vanity  of  Philostratus,  and  the  imponture  of  Apol- 
lonius,  where  he  is  only  adorned  with  borrowed  feathers,  but  a 
great  accession  to  the  credit  of  our  Saviour,  that  when  his 
enemies  would  frame  the  idea  of  a  divine  man,  they  were  forced 
to  steal  their  best  feathers  from  his  picture.  So  that,  lie  says, 
it  was  no  wonder  that  Hierocles  should  so  confidently  compare 
the  miracles  of  AjK)llonius  to  those  of  Jesus,  when  those  of 
Jesus  were  witli  so  little  disguise  clapped  upon  ApoUonius. 

"  This  were  a  pretty  <liscovery  if  it  stood  upon  good  grounds  ; 
but  alas!  most  of  the  parallelisn^s  are  so  forced,  or  so  slender, 
or  so  far  fetched,  that  it  were  easy  to  make  as  many,  and  as 
probable,  between  any  other  histories  whatever.  And  indeed, 
in  such  a  design  as  this  of  Philostratus,  viz,  to  make  up  a  story 
as  full  of  strange  things  as  he  could  contrive,  it  is  scarcely 
possible  not  to  have  hit  upon  some  things  like  some  of  those 
miracles  wliich  are  recorded  in  the  gospels  ;  so  that  in  some 
few  of  them  there  may  be  some  resemblance,  as  particularly 
there  seems  to  be  in  that  of  the  Gadarene  d;emoniac,  and  the 
Corey  roan  youth  ;  yet  it  is  very  obvious  to  apprehend,  that  this 
might  hap]>en,  not  by  design,  but  l)y  chance.  And  whereas 
Hiietius  Mill  needs  have  it,  that  Philostratus  has  stolen  not 
only  tiie  stories,  but  the  very  words  of  St.  Luke,  I  find  no 
instance  of  it,  only  in  this  one  relation,  where  they  both,  it 
seems,  use  the  word  liasanichein  ;  and  tliis  they  might  easily 
do  without  theft  or  imilation,  it  being  the  common  Greek  word 
that  signifies  tonneiit ;  so  that  they  could  no  more  avoid  that 
in  (ireek,  llian  we  could  this  in  rendering  it  into  English.  Nay, 
setting  asi(U'  tliis  one  story,  I  fin<l  no  resemblance  betwtvn  tlio 
history  of  Pliilostratus  and  that  of  the  gospels,  that  I  scarce 
know  any  two  stories  more  unlike  ;  for  it  is  obvious  toany  man 
that  reads  IMiilost  ratus,  that  bis  whole  design  was  to  follow  the 
train  of  the  old  heathen  mythology;  and  that  is  the  Itottom  of 
his  folly,  by  his  story  to  gain  historical  credit  to  the  fables  of 
tlie  jKK'ts.  So  that  it  is  a  very  true  and  Just  censures  which 
liUilovicus  \'ives  has  given  of  him,  tluit  as  he  had  eniU-avored 
to  imitate  Homer,  so  he  iiad  almndantly  out-lied  him.  For 
there  is  scarei'ly  any  tliingextraordiuarv  reported  in  tluMvhole 
history  in  which  he  does  not  ai)i>arently  design  eitiier  to  verify 
or  to  reetiiy  some  of  tluit  l)liml  bnllad-singer's  tales  ;  but  esjie- 
cialiy  in  eoiijuring  Acliiiles  out  of  his  tonil),  and  discoursing 
with  liim  alxtut  t  lie  old  stories  that  weretohl  of  the  Trojan  war. 

"And  yet  after  all,  W-w  of  Apoiloiiius'  miracles  aresuthciently 
vouched,  even  in   iiis  own   histtny  ;  v.  g.  the  last  that  I  men- 


APOLLONIUS.  31 

tioned,  of  the  apparition  of  Achilles ;  whicli  liad  no  other 
testimony  but  of  Apollonius  himself,  wlio  stubbornly  refused 
to  have  any  companions  or  witnesses  of  the  fact ;  beside  many 
other  absurdities  in  the  story  itself;  as  his  rising  out  of  the 
tomb  five  feet  long,  and  then  swelling  to  twice  the  length  ;  his 
being  forced  to  vanish  away  at  cocli-crowing,  and  tlie  nymphs 
constantly  visiting  him. 

"And  so  again,  he  pretended  to  understand  all  languages 
without  learning  any  [This  is  a  positive  misstatement  on  the 
part  of  Dr.  Parker.]  and  yet  when  he  came  to  the  Indian  King 
he  was  forced  to  converse  with  him  by  an  interpreter.  And 
whereas  the  story  tells  us  of  the  devil's  being  cast  out  of  a 
young  man  Ijy  a  mandate  from  the  Brahmans,  yet  it  gives  us 
no  account  of  the  event  of  it,  only  they  pretended  to  do  it ;  but 
wla ether  it  was  effectually  done,  we  do  not  find  that  either 
Apollonius  or  Damis  ever  inquired. 

"  But  the  great  miracle  of  all  was  his  vanishing  away  at  his 
trial  before  Domitian  in  the  presence  of  all  the  great  men  of 
Rome.  But  then,  though  our  historian  be  very  desirous  we 
would  believe  it,  yet  he  falters  afterwards,  like  a  guilty  liar,  in 
his  confidence.  For  whereas  at  first  he  positively  affirms,  that 
he  quite  vanished  away ;  at  last  he  only  says,  that  he  went 
away.  And  this,  though  he  would  seem  to  affirm  that  it  was 
after  a  wonderful  manner,  and  nobody  knows  how,  is  a  pitiful 
abatement  to  the  bigness  of  his  former  expression,  '  vanishing 
away.'  Thougli  the  truth  is,  if  he  stood  to  it,  it  must  have 
unavoidably  proved  itself  a  lie  ;  for  it  is  utterly  incredible,  that 
so  strange  a  thing  as  that  should  have  been  done  in  so  great  a 
presence,  and  yet  never  any  notice  taken  of  it. 

"  But  in  the  last  place,  the  historian  would  fain  bid  at  some- 
thing of  his  hero's  appearing  after  death  ;  yet  he  does  it  so 
faintly,  that  in  the  conclusion  of  all  it  comes  to  nothing  espe- 
cially when  he  tells  us,  that  the  time  of  his  death  was  alto- 
gether unknown,  and  that  the  uncertainty  of  it  took  in  no  less 
than  the  compass  of  thirty  years.  And  then  they  that  were  so 
utterly  at  a  loss  as  to  the  time  of  his  decease,  and  that  for  so 
long  a  space,  were  very  likely  to  give  a  very  wise  account  of  the 
certain  time  of  anything  that  he  did  after  it. 

"  But  how,  or  to  whom  did  he  appear?  Why,  to  a  young 
man,  one  of  his  followers,  that  doubted  of  the  immortality  of 
the  soul,  for  ten  months  together  after  his  death.  But  how,  or 
where?  Why,  the  young  man  being  tired  with  watching,  and 
praying  to  Apollonius,  that  he  would  appear  to  him  in  this 
point,  one  day  fell  asleep  in  the  school,  where  the  young  men 
were  forming  their  several  exercises ;  and  on  the  sudden  he 
starts  up  in  a  great  fright,  and  a  great  sweat,  crj'ing  out,  '  I 


32  ANTIQUITY   UNVEILED. 

believe  theo  O  !  Tyanreas.'  And  being  asked  by  his  compan- 
ions tlie  moaning  of  his  transport :  Why,  says  he,  do  you  not 
see  Apolloniu.s?  They  answer  liim,  No;  but  they  would  l>e 
glad  to  give  all  the  world  if  they  could.  It  is  true,  says  he  ; 
for  he  only  appears  to  me,  for  my  satisfaction,  and  he  is  invisi- 
ble to  all  others.  And  then  he  tells  them  what  he  had  said  to 
him  in  his  sleep  concerning  the  state  of  souls.  This  poor 
account  of  the  dream  and  vision  of  an  over-watched  boy,  is  al) 
that  this  great  story  afTords,  to  vie  with  our  Saviour's 
resurrection. 

"And  now  upon  the  review  of  this  whole  story,  it  seems 
evident  to  me,  that  this  man  was  so  far  from  being  endowed 
with  any  extraordinary  divine  power,  that  he  does  not  deserve 
the  reputation  of  an  ordinary  conjurer;  for  though  Huetius 
h;is  taken  some  pains  to  prove  him  so,  yet  he  gives  no  evidence 
of  it  beside  the  opinion  of  the  common  people  ;  and  if  that  were 
enough  to  make  a  conjurer,  there  is  no  man  of  an  odd  and 
singular  humor  (as  Apollonius  alFectcd  to  be)  who  is  not  so 
thought  of  by  the  common  people.  And,  therefore,  when  he 
was  accused  for  it  before  Domitian,  the  emperor,  upon  coming 
to  hear  the  cause,  slighted  both  him  ancl  his  accusers  and 
dismissed  him  from  the  court  for  an  idle  and  fantastic  fellow. 

"And  it  is  manifest  from  the  whole  series  of  his  history,  that 
he  was  a  very  vain  man,  and  afTected  to  be  thought  something 
extraordinary,  and  so  wandered  all  the  world  over  in  an  odd 
garb  to  be  gaze(l  at  and  admired,  and  made  himself  consider- 
able, in  that  age  by  wit,  impudence  and  flattery  ;  of  all  which 
he  had  a  competent  share.  And  for  his  wonder-working  faculty 
which  he  needs  pretend  to,  he  fetched  that  as  far  off  as  the 
East  Indies,  that  is,  the  farthest  oiV,  as  he  thought,  from 
confutation  ;  and  yet  the  account  which  he  h;vs  given  of  those 
parts  is  so  grossly  fabulous,  that  that  alone  convicts  liis  whole 
lifi'  of  imposture  and  impudence." 

Such  wjus  the  consternation  produced  by  the  translation  of 
IMiilostratus'  "  I-,ife  of  Apollonius  of  Tyaiia,"  into  the  modern 
tonguisof  Kurope,  that  Cliristiaiisboth  Catholic  and  Protestant, 
seem  to  have  cast  discretion  to  the  winds  and  to  have  lloujiden-d 
into  the  bog  from  whieh  it  was  tluir  chief  aim  to  escape.  It 
will  be  seen  that  neither  Dr.  Parker,  Iluet,  nor  Dr.  Lardiier 
SI)  much  as  deigned  to  notice  the  real  and  undeniable  facts 
connected  withthelife  and  labors  of  Apollonius,  but.spentall 
tiieir  ingenuity  in  making  themostof  the  llctionsorcxagircratcd 
recitals  whicli  were  so  coimnon  an  accompaniment  of  aiici<'nt 
historical  narratives,  not  one  of  which  docs  not  mingle  the 


APOLLONIUS.  33 

marvelous  witli  tlie  well  authenticated  events,  which  constitute 
the  ground  work  and  object  of  all  ancient  historical  records. 
This  avoidance  of  all  notice  of  the  philosophical  and  religious 
teachings  of  Apollouius,  by  those  learned  theologians,  shows, 
as  nothing  else  could,  their  consciousness,  that  Apollonius  was 
really  the  Jesus,  Paul  and  John  of  the  "New  Testament 
Scriptures," 

We  have  shown  that  Apollonius  for  several  years  taught  and 
Ijrcached  at  Antioeli,  and  converted  many,  who  were  strangers 
to  his  knowledge,  to  a  belief  in  his  doctrines.  It  was  owing  to 
his  great  renown  as  a  spiritual  medium  and  teacher,  acquired 
at  Antioch,  that  certain  Jews  who  had  become  acquainted  with 
his  gifts  as  a  medium,  and  the  remarkable  manifestations  of 
spirit  power  occurring  through  him,  prevailed  upon  him  to  go 
to  Jerusalem.  This  visit,  he  tells  us,  he  made  to  Jerusalem 
when  he  was  just  thirty-three  years  of  age,  the  verj'  age  at 
which  it  has  been  alleged  that  Jesus  began  his  heaven  appointed 
mission.  He  tells  us  he  was  then  hailed  upon  his  entrance  into 
that  city,  by  the  people,  as  it  has  been  alleged  the  entrance  of 
Jesus  of  Nazareth  was  hailed,  with  hosannas  and  songs  of 
praise  to  one  who  came  in  the  name  of  the  Lord.  He  refers  no 
doubt  to  the  following  portion  of  the  (xxi  Matthew  9),  "And 
the  multitude  that  went  before,  and  that  followed,  cried 
Hosanna  to  the  son  of  David  ;  blessed  is  he  that  cometh  in  the 
name  of  the  Lord  ;  Hosanna  in  the  highest.  And  when  he 
came  into  Jerusalem,  all  the  city  was  moved,  saying.  Who  is 
this?  and  the  multitude  said,  This  is  Jesus,  the  Prophet  of 
Nazareth  of  Galilee."  It  is  true  that  Apollonius  says  nothing 
of  his  experience  at  the  hands  of  the  Jewish  priesthood,  and 
Vv^e  are  left  to  infer  that  their  treatment  of  him  was  less  agree- 
able to  him  than  his  reception  by  the  multitude.  It  is  true  that 
there  is  no  historical  mention  extant,  of  this  visit  of  Apollonius 
to  Jerusalem,  and  therefore  we  may  justly  conclude  that  the 
writer  of  "  The  Gospol  According  to  Matthew,"  after  making 
use  of  such  a  historical  manuscript  to  serve  his  purpose  of 
robbing  Apollonius  of  his  duly  acquired  fame,  by  substituting 
the  mythical  Jesus  in  his  stead,  took  special  care  to  destroy''  the 
historical  original.  That  Apollonius  never  returned  to  Jerusa- 
lem, until  he  did  so  thirty-two  years  afterward  as  the  oracle  in 
Vespasian's  cajnp  at  the  overthrow  of  Jerusalem,  would  indicate 
that  the  usage  he  had  received  at  the  hands  of  the  Jewish 


34  AXTIQUlTi'   UNVEILED. 

priesthood,  on  his  first  visit,  was  such  as  to  detor  him  from 
again  placing  himself  in  their  power.  As  strong  evidence  of 
tlie  correctness  of  tliis  conjecture,  it  is  well  to  note,  that  Jud.nea 
wjis  the  only  civilized  country  that  Aj^oUonius  did  not  visit, 
and  throughout  which  he  did  not  preacli,  and  in  which  ho  did 
not  receive  the  fraternal  re<!eption  of  every  order  of  priestli<K>d. 
That  Damis  made  no  record  of  this  visit  of  Apollonius  to  Jeru- 
salem, may  be  reasonably  accounted  for  by  the  facts  that  it  was 
made  before  Damis  began  his  memoirs,  and  in  all  probability 
Apollonius  was  too  much  disgusted  with  the  narrow  bigotry  of 
the  Jewish  hierarchy  to  inform  Damis  about  it.  AixiUonius 
has  not  told  us  what  followed  his  joyous  reception  by  the  people 
of  Jerusalem.  The  writers  who  have  made  use  of  that  event  to 
exalt  their  mythical  man-god,  say,  regarding  the  latter  :  "And 
the  blind  and  the  lame  came  to  him  in  the  temple  and  ho 
healed  them.  And  when  the  cliief  priests  and  scribes  saw  the 
wonderful  things  that  he  did,  and  the  children  crying  in  the 
temple,  and  sjiying,  Hosanna  to  the  Son  of  David  ;  they  were 
sore  displetised,  and  said  unto  him,  Hearest  thou  what  these 
saj-?  And  Jesus  saith  unto  them,  Yea;  have  ye  never  read, 
'Out  of  the  mouth  of  babes  and  sucklings  thou  hast  jx'rfected 
praise?'  And  he  left  them,  and  went  out  of  the  city  into 
Bethany  ;  and  he  lodged  there."  How  much  of  that  is  taken 
froui  the  historical  memoirs  of  Apollonius,  we  may  not  wrtainly 
know  ;  but  nothing  is  more  thoroughly  autlienticatod  than  the 
fact  that  Ai)ollonius  was  a  wonderful  healing  inedium — that 
he  restored  siglit  to  the  blind,  strength  to  the  lame,  health  to 
the  sick,  life  to  those  apparently  dead,  and  pn)phesied  with  an 
accuracy  tliat  astonished  the  then  civilized  world.  That  ho 
did  all  these  things  at  Jerus^ilem,  is  most  probable,  if  not 
certain.  And  thus,  througli  the  return  of  the  spirit  of  Ai)ollo- 
nius,  we  have  a  cliapter  of  history  revived  tliat  the  \vrit(>rs  of 
tlie  Cliristian  scriptures  supi>osed  they  had  entirely  oblite-rate'd 
from  Lis  records. 


DAMIS.  85 


OflJVIIS. 
The  Friend  and  Disciple  of  Apollonius  of  Tyana. 


"I  Salute  You,  Sir  :— All  subordinate  conditions,  or  such 
as  may  be  regarded  as  of  an  inferior  character,  must  give  way 
where  a  great  object  is  to  be  obtained.  The  spirit  opposition  to 
what  I  am  here  to  say  is  of  the  most  intense  character.  Every- 
thing has  been  done  that  it  was  possible  to  do  to  prevent  my 
coming  here.  In  the  first  place  I  know  personally  the  truth 
of  all  that  I  shall  here  say  ;  secondly,  I  know  that  the  evidence 
exists  that  will  support  all  I  say ;  and  thirdly,  I  know  that 
Apollonius  of  Tyana,  my  master  or  teacher,  was  the  Jesus 
Christ  of  the  Christians.  We  must  now  proceed  in  a  systematic 
way  to  prove  the  truth  of  what  I  have  said.  The  place  where 
I  was  born  was  Ephesus.  I  was  an  Ephesian  and  not  a  Cap- 
padoeian  nor  a  Ninevite.  I  was  born  in  the  city  which  was  the 
cliief  seat  of  the  worship  of  The  Great  Diana  of  the  Ephesians. 
Tlie  bond  of  unity  between  myself  and  Apollonius  was,  that 
we  were  both  mediums  in  whose  presence  materialized  spirits 
appeared.  When  I  was  present  with  Apollonius  the  spirit 
manifestations  that  occurred  were  stronger,  and  so  with  the 
manifestations  that  occurred  through  me,  when  he  was  present. 
Apollonius  made  two  journeys  to  India,  and  not  one  as  is 
generally  supposed.  The  last  of  these  was  about  from  A.  D. 
4o  to  50.  It  was,  when  on  that  journey,  that  he  reached 
Farther  India,  whence  he  brought  back  the  Indian  gosi>els  in 
relation  to  the  Hindoo  god  Cliristos.  The  first  journey  to  India, 
by  Apollonius,  was  about  from  36  to  38  A.  D.  On  that  journey 
he  only  obtained  a  few  extracts  from  those  Hindoo  gospels. 
The  first  attempt  of  Aixjllonius  to  introduce  the  religion  of 
Cliristos  in  Western  Asia  was  made  shortly  after  his  return 
from  India,  at  Nazarita,  a  small  village  near  Gaza.  He  there 
formed  a  community  according  to  the  Gymnosophic  ideas  and 
practices.  The  principle  of  initiation  is  expressed  in  that 
famous  text  of  what  is  termed  tlie  Scriptures  where  it  is  said, 
'  Tliou  art  a  priest  after  the  order  of  Melchisedec'  The  original 
meaning  of  that  was,  'A  ])riest  after  tlie  order  of  the  Sun.'  It 
was  also  the  Parsee  worship  and  was  at  a  remote  i)eriod  derived 
from  the   'Golden  Rules'   of  Hermes  Trismegistus  or  from 


36  ANTIQUITY  UNVEILED. 

Hcsiod.  Tho  last  named  was  the  author  of  "  The  Seven 
Before  Thebes"  and  "Agamemnon."  The  works  of  l)oth  those 
ancient  writers  contained  tlie  expression,  '  Tliou  art  a  priest 
Meeliel  forever  after  theorder  of  tl»e  Sun.'  The  first  works  tiiat 
my  master  l>roufrlil  from  India  contained  the  teach inj,^  of 
Cliristos,  before  tlieir  reformation  by  Deva  liodiiisatoua,  in  tlie 
reijrn  of  tlie  king  of  Asolva.  Bodhisatoua  was  prime  counsellor 
of  that  king.  His  real  name  wa.s  Azabelle.  He  was  a  Tamil 
King.  Azabelle  meant  the  rising  Sun.  The  books  which 
ApoUonius  afterward  used,  he  obtained  on  his  second  journey, 
when  he  went  to  visit  larehus,  the  chief  of  the  AVise  Men,  in 
Farther  India,  near  Singapore.  I  went  with  him  on  his  second 
journey  and  not  on  his  first.  I  never  saw  IMiraotes  the  King  of 
Taxila.  I  was  a  disciple  of  ApoUonius  and  remained  atEphesus 
and  at  Thessalonica  while  he  was  away  on  his  first  journey  to 
India.  The  most  important  part  of  the  life  of  ApoUonius  ex- 
tended over  the  reigns  of  Tiberius,  Caligula,  Claudius,  Nero, 
Vespasian,  Titus,  Domhian,  Nervaand  into  the  reign  of  Trajan. 
I  passed  to  spirit  about  90  A.  I).  I  wrote  memoirs  of  ApoUonius 
from  al)out34  A.I).  to80 A.I).  TheCreek  foUowersof  Promi-theus 
mutilated  those  jnemoirs.  They  were  greatly  opposed  to  the  in- 
troduction of  the  Indian  Cliristos  among  the  (ireeks,  and  were 
exceedingly  opposed  to  ApoUonius  and  his  teachings.  ApoUo- 
nius and  myself  were  youthful  companioi'.s  when  I  was  at 
Tyana.  Ai)oUonius  was  the  real  Paul,  this  is  reiulered  plain  by 
the  Epistles  to  Timothy.  I  was  called  Timotheus  by  the 
Thessalonians.  "What  you  have  received  in  relation  to  Aj)oUo- 
nius  of  Tyana  is  all  true.  AiM)llonius  was  the  founder  of  the 
Nazarite  sect.  The  word  Nazarite  meant  to  clear  oU"  the  head 
bare.  Ques.  How  came  the  Nazarites,  to  afterwards  take  the 
name  of  Ksseiu's?  Ans.  The  name  Essene  is  riuenician,  an»l 
meant  Sun  bai)tism,  or  fire  l)aptism.  The  initiation  into  tlie 
sect  of  the  Essenes  required  the  canilidate  to  pa.vs  through  two 
llames,  one  a  bright  and  the  other  a  i)ale  one.  I  was  twice  at 
Home  with  ApoUonius.  I  was  there  in  41  and  in  (!2  and  (1:5  A. 
I),  (iues.  Were  you  at  Rome  when  ApoUonius  was  tried  before 
Domitian?  Ans.  No,  I  was  nut.  I  was  then  at  Alexandria  in 
EgyjU,  where  I  died.  I  left  my  writings  and  other  j)n)perly  to 
my  sister,  Samostra.  Aft<'r  my  deatii  she  came  to  .Alexandria 
and  carried  my  writings  to  Tyana  in  Cappadocia.  Otiier 
Si)irits  will  I'oUdw  mi",  I'on-ius  Feslus,  Agrippa  and  I  tliink 
Joseplins.  (^ues.  How  came  it  that  .loscplius  made  no  mention 
of  ApoUonius  of  Tyana?  Ans.  .Josephns,  ,\]i()Uonius  and 
myself,  weri'  aU  initiated  in  tlie  secret  order  cnll'd  tlie  "Sons 
of  Sun."  Tilt'  lOniperors  Claudius,  Vesi>asiaii,  Titus,  Domitian, 
Iserva,  and  Trajan,  Mere  all  initiated  in  that  order,  and  it  was 


DAMIS.  37 

therefore  made  a  binding  rule  upon  the  members,  that  they 
should  manifest  no  outward  relation  to  one  another,  so  that  if 
tlie  brethren  of  the  order  had  occasion  to  favor  each  other,  or 
afford  mutual  protection  in  times  of  trouble  and  danger  to  them, 
their  secret  relations  to  eacli  other  should  not  be  known. 
Marcion  and  Lucian  obtained  mutilated  copies  of  my  Memoirs 
concerning  Apollonius  and  used  them  in  shaping  their  gospel 
tragedies.  If  further  information  is  needed  about  those  matters 
it  will  be  given  through  Aronamar." 

We  regard  this  communication  as  of  the  very  highest  import 
and  value  as  a  means  towards  solving  some  of  the  most  per- 
plexing problems  connected  with  the  origin  and  real  nature  of 
the  Christian  religion.  It  was  intended  that  this  communica- 
tion should  have  been  given  at  the  sitting,  one  week  previously ; 
but  the  opposing  spirit  influences  were  so  strong  that  it  became 
necessary  to  defer  giving  it  until  a  more  favorable  opportunity. 
As  it  was,  when  given,  the  opposition  at  times  was  so  great  as 
to  compel  frequent  breaks  in  the  continuation  of  the  testimony 
of  this  thoroughly  informed  spirit,  and  he  could  only  proceed 
by  the  greatest  power  of  will  and  the  complete  control  of  the 
medium's  organism.  Very  little  can  be  gleaned  from  biograph- 
ical or  historical  sources  concerning  Daniis,  and  very  little  of 
that  can  be  relied  upon,  on  account  of  the  efforts  that  have 
been  made  to  conceal  everj^thing  possible  that  was  true  in 
relation  to  Apollonius  of  Tyana  and  his  Nazarite  disciples.  We 
take  the  following  brief  reference  to  him  from  the  Nouvelle 
Biographic  Gencrale  : 

"Damis  a  Greek  historian,  of  Assyrian  origin.  He  wrote  in 
the  first  century  A.  D.,  and  was  an  inhabitant  of  New  Nineveh. 
He  joined  Apollonius  of  Tyana  in  that  city,  and  accompanied 
that  thaumaturg  in  his  journeys.  He  wrote  an  account  of  those 
journeyings,  in  whicli  he  inserted  the  discourses  and  prophecies 
of  his  master.  This  work  seems  to  have  served  as  the  basis  of 
the  Life  of  Apollonius  by  Philostratus.  The  style  of  it  was  rude 
and  indicated  him  to  be  a  foreigner  raised  among  barbarians." 

The  Biographic  Universelle  in  treating  of  Apollonius  of 
Tyana,  alludes  to  Damis  as  follows  : 

"Ho  (Apollonius)  quitted  Antioch,  followed  only  by  two 
servants,  and  went  to  Nineveh,  when  chance  offered  him  a 
new  disciple,  named  Damis,  who  became  his  faithful  compan- 
ion and  remained  attached  to  him  as  long  as  he  lived.  This 
young  man  who  was  versed  in  the  languages  of  the  East,  was 
very    useful  to  his  master  on    his  journey,   and    constantly 


38  ANTIQUITY   UNVEILED. 

expressed  for  him  a  religious  veneration  that  often  amounted 
to  supei-stition. 

"  Uamis  liad  writttm  vcrj'  full  details  concerning  his  master. 
These  writings  beciueathed  by  him  to  one  of  iiis  relatives,  at  a 
later  period  became  the  property  of  Julia,  the  wife  of  Heplimius 
Heverus.  This  princess  entrusted  to  Philostratus,  an  eKxjUent 
sophist  of  high  reputation,  the  duty  of  editing  the  Life  of 
AiMjllonius,  the  philosopher  of  Tyana." 

This  is  about  the  extent  of  what  has  been  preserved  to  us  of 
references  to  Damis  by  name;  but  in  the  Tauline  Epistles, 
there  can  be  little  doubt  that  he  is  referred  to  as  Demas.  In 
that  connection  I  cite  the  following  reference  to  Demas  from 
McClintock  and  Strong's  Cyclopcedia  of  Biblical  Literature  ; 

"  Demas,  a  companion  of  the  apostle  Paul  during  his  first 
imprisonment  at  Itome  (A.  D.  41),  called  by  him  liis  fellow 
laborer,  Synesgos,  in  Philemon,  24;  see  also  Col.  iv,  14.  At  a 
later  period  (2d  Tim.  iv,  10)  we  find  him  mentioned  as  having 
deserted  the  apostle  through  love  of  this  present  world,  and 
gone  to  Thessalonica  (A.  D.  G4).  This  departure  has  Vk'vu 
magnified  by  tradition  into  an  apostacy  from  Christianity  (See 
Epiphanius,  Heres  li.  0),  which  is  by  no  means  implied  in  the 
passage." 

There  may  seem  to  be  a  contradiction  between  the  two  claims 
on  the  part  of  the  spirit  that  he  was  both  Damis  or  Demas  and 
Timotheus  or  Timothy,  and  yet  there  may  be  no  such  contra- 
diction after  all.  The  spirit  tells  us  he  was  called  by  the 
Thes.salonians  Timotheus.  I  will  show,  I  think,  very  clearly 
that  the  testimony  of  the  spirit  is  fully  born  out  by  the  testi- 
mony of  the  New  Testament,  but  I  will  defer  this  until  it  is 
reached  in  its  proi>er  order. 

It  seems  from  the  spirit's  testimony  that  there  is  hardly 
anything  said  of  him,  even  in  the  biography  of  AjtoUonius  by 
Philostratus,  which  is  strictly  true,  and  much  that  cannot  be 
true  ;  but,  for  this,  Philostratus  may  not  have  been  to  blame. 
No  one  can  now  tell  what  Philostratus  really  wrote  concerning 
Apollonius  and  his  disciples,  for  his  work  has  been  mutilated 
and  interpolated  to  such  an  extent  as  to  leave  it  of  little  value 
on  many  points  of  the  history  of  the  Ca])padoeiiUi  saviour. 
Philostratus,  as  his  work  has  come  down  to  us,  is  madi-  to  say 
tliat  Apollonius  of  Tyana  made  only  one  journey  to  India, 
while  it  is  eertnin  that  he  nuist  have  made  two  ;  and  the 
events  of  tlie  two  journeys  have  been  so  interlilended  and 
eonfoundi'd  as  (o  leave  the  most  |K*rple.\iiig  uncertainly  almost 


DAMIS.  3D 

at  every  step.  This  could  hardly  have  been  possible,  if  the 
Memoirs  of  Damis  liad  been  followed  in  good  faith  by  Philos- 
tratus,  as  it,  no  doubt,  was.  The  confusion,  probably,  was  the 
result  of  the  bad  faith  of  the  subse(iuent  copiers  of  Philostratus's 
work.  We  are  told  in  that  work,  as  we  now  have  it,  that 
Apollonius  first  met  Daniis  at  Nineveh  when  he  was  on  his 
way  to  India  from  Ephesus  the  first  time.  The  spirit  tells  us 
that  this  Avas  not  the  fact.  For  he  was  himself  an  Ephesian, 
and  had  known  and  was  a  companion  of  Apollonius  in  his 
youth.  That  he  was  a  pupil  and  Disciple  of  Apollonius,  while 
the  latter  was  at  Ephesus,  as  he  claims  to  have  been,  is  so 
highly  probable,  and  so  consistent  with  what  we  know  of  the 
intimate  relations  existing  between  Dainis  and  Apollonius  as 
to  render  the  fact  certain.  It  is  known  that  Apollonius  could 
not  induce  any  of  his  Ephesian  disciples  to  accompany  him  to 
India,  and  he  was  compelled  to  set  out  with  only  two  serving 
attendants.  Spirit  Daniis  claims  that  he  was  one  of  the  disci- 
ples \yho  declined  to  accompany  Apollonius  on  that  journey, 
and  says  he  was  at  Ephesus  and  Thessalonica  during  the 
absence  of  Apollonius  while  on  that  journey.  Damis  explains 
the  nature  of  the  bond  of  unity  that  existed  bet\veen  him  and 
his  master,  and  makes  known  the  fact  that  they  were  both 
mediums  through  whom  spirits  materialized  in  a  remarkable 
manner  when  they  were  mutually  present  and  controlled  by 
the  operating  spirit  influences  together.  A  grander  band  of 
spiritual  influences  never  before  or  since  united  and  held  two 
men  together  throughout  their  protracted  lives.  From  Avhat 
the  spirit  says,  it  would  appear  that  Apollonius  made  his  first 
journey  to  India  about  A.  D.  36,  at  which  time  he  obtained  a 
comparatively  few  portions  of  the  Hindoo  gospels. 

And  here  we  come  to  a  statement  of  the  spirit,  which,  to  say 
the  least,  is  of  surprising  import.  Damis  tells  us  that  it  was 
Apollonius  of  Tyana,  who,  after  his  return  from  India,  about 
A.  D.  38,  founded  the  communistic  sect  of  the  Nazarites  at  a 
village  near  Gaza,  which  was  called  Nazarita,  and  that  he 
modelled  it  after  Gymosophic  ideas  of  ethics,  theology,  social 
polity  and  religious  observances.  If  this  is  the  fact  there  cannot 
1)0  a  doubt  as  to  the  comTnon  identity  of  Apollonius,  the 
Founder  of  the  Nazarite  sect,  and  Saul  of  Tarsus  or  Paul,  who 
was  charged  before  Felix,  governor  of  Judea,  by  Ananias  tlie 
higli  priest  of  the  Jews,  througli  the  orator  Tertullus,  in  the 
following  words  (Acts  xxiv,  5)  : 


40  ANTIQUITY  UNVKILED. 

"  For  we  have  fouiul  tliis  man  a  pestilent  fellow,  and  a  mover 
of  sedition  anionj^  all  the  Jews  throughout  the  world,  and  a 
ringleader  of  the  seet  of  the  Nazarenes." 

As  I  wiy  in  coniiuenting  on  the  communication  of  Ananias, 
the  Jewish  highpriest,  it  is  as  certain  as  can  be,  that  there 
never  was  a  religious  sect  in  Judea  or  elsewhere  that  was  called 
tlie  sect  of  the  Nazarenes,  while  it  is  just  as  certain  tliat  there 
wi'.s  a  Nazarite  sect,  and  as  it  appears,  it  t<x)Ic  its  rise  in  Judea, 
near  its  southern  border.  If  Paul  was  a  Nazarene  and  the  ring- 
leader of  that  sect,  is  it  not  very  strange  that  none  of  the  I'][)is- 
tles  which  are  attributed  to  hini  say  anything  whatever  about 
him,  Paul,  having  been,  or  being  a  Nazarene.  Indeed  if  we 
may  believe  the  gospel  of  St.  Matthew,  to  be  a  Nazarene  did 
not  denote  membership  in  any  religious  sect,  but  merely  a 
residence  in  a  city  called  Nazareth.  See  Matthew  ii,  23,  where 
it  is  said  : 

"And  he  (Joseph)  came  out  and  dwelt  in  a  city  called  Naza- 
reth ;  that  it  might  be  fuUilled  which  was  sjwken  by  the 
propliets.     He  sliall  be  called  a  Nazarene." 

If  to  be  a  Nazarene,  then,  was  to  belong  to  a  sect  called 
Nazarenes,  that  which  was  spoken  by  the  prophets,  has  never 
yet  been  fullilled.  It  hiis  been  supposed  that  Nazarenys  was  a 
name  given  to  tiie  first  Ciiristians  by  their  adversaries.  It  is  a 
conceded  fact  that  no  sect  that  called  tliemselves  Nazarenes 
had  any  existence  before  the  second  century,  and,  tliereft)re, 
that  I'aul,  who  did  not  survive  the  lirst  century,  could  not  with 
any  propriety  have  been  charged  with  being  the  ringleader  of 
the  Nazarenes.  Oii  the  other  hand,  if  ApoUouius  was  the  ring- 
leader of  the  Nazarites,  a  well  known  religious  sect  of  that  time, 
and  if  tliat  seet  was  bitterly  hated  by  the  Jews,  Jiii  was  the  case, 
it  becomes  almost  certain  tiiat  the  man  accused  before  Felix 
was  Apollonius  of  Tyana,  a  C.'apiKulocian  Greek,  and  not  a  Jew 
at  all.  In  view  of  tlie  further  facts,  that  the  man  accused  did 
not  deny  tliat  he  wjus  the  ringleader  of  the  sect  which  was  so 
hated  by  the  Jews,  and  that  he  claimed  to  be  a  lloman  citizen 
and  only  amenable  to  the  Il!)inan  law,  what  wius  almost  a 
certainty,  with  those  facts  added,  became  a  certainty',  and  the 
conniion  ideiility  of  Paul  and  ApoUouius  is  settled  beyond 
successful  contradiction.  Not  only  so,  but  the  truth  of  ^h^) 
spirit's  testimony  in  relation  to  tlie  founding  of  the  Xazarite 
st'cl,  ami  tlie  nalun-  of  their  worsliiii  and  social  polity  is  ('(pialiy 
set  at  lest.     Tlir  [).'oplc,  who,  in  the  second  c'lilury  and  after, 


DAMiS.  41 

were  called,  or  called  themselves  Nazarenes,  were  not  Christ- 
ians. "  They  believed  it  was  necessary  to  unite  the  Jewish 
ceremonial  law  with  the  precepts  of  Jesus,  and  refer  to  a 
Hebrew  gospel  of  Matthew."  In  fact  they  were  even  more 
Jews  than  Christians,  and  it  is  hardly  likely  that  St.  Paul  was 
one  of  that  sect,  although  the  writer  of  Acts  has  exhausted  his 
ingenuity  and  convicted  himself  of  falsehood  in  trying  to  do  so. 

What  the  spirit  says  in  regard  to  the  passage  of  Scripture  : 
"Thou  art  a  priest  after  the  order  of  Melchisedec,"  is  very 
peculiar  as  being  a  formula  of  initiation  among  the  Nazarites. 
We  are  told  by  the  spirit  that  this  ceremonial  expression  origi- 
nally meant  "a  priest  after  the  order  of  the  sun,"  and  was 
used  in  that  sense  by  the  Parsees — and  that  it  was  at  a  remote 
period  derived  from  the  "  Golden  Rules  "  of^ermes  Trisme- 
gistus,  or  from  Hesiod.  Nothing  is  more  certain  than  that 
Hermes  Trismegistus  and  Hesiod  were  priests  after  the  order 
of  the  Sun,  the  one  as  of  Oromazda  or  Ormuzd,  and  the  other 
as  of  Prometheus.  There  is  something  so  peculiar,  not  only 
about  the  text  or  passage  to  which  the  spirit  of  Damis  refers, 
but  that  it  should  be  so  positively  connected  with  Apollonius 
and  the  Nazarite  sect,  which  he  seems  to  have  founded,  that  I 
will  quote  the  passage  of  the  New  Testament  in  which  it  is 
used  or  referred  to.     In  Heb.  iii,  1,  we  read  : 

"Wherefore,  holy  brethren,  partakers  of  the  heavenly  call- 
ing, consider  the  Apostle  and  High  Priest  of  our  profession, 
Christ  Jesus. ' ' 

Here  we  have  Christ  Jesus  made  an  Apostle  and  High  Priest 
of  the  profession  of  the  holy  brethren,  partakers  of  the  heavenly 
calling.  Who  were  those  holy  brethren  ?  What  was  their 
profession  ?  In  what  manner  were  they  partakers  of  the 
heavenly  calling?  Who  made  Christ  Jesus  the  Apostle  and 
High  Priest  of  those  holy  brethren  ?  When  those  questions  are 
answered,  we  will  find  that  the  spirit  of  Damis  has  suggested 
the  answer  to  them  all.  It  has  been  strongly  contended  that 
the  author  of  the  other  Pauline  Epistles  was  not  the  author  of 
the  Epistles  to  the  Hebrews.  Why  ?  Because  it  comes  too  near 
to  disclosing  the  true  authorship  of  all  those  epistles.  In  none 
of  the  other  epistles  was  Christ  Jesus  made  to  figure  as  an 
Apostle  and  a  High  Priest.     In  Heb.  iii,  14,  we  read  : 

"  Seeing  tlicu  that  we  have  a  great  high  priest,  that  is  passed 
into  the  heavens,  Jesus  the  Son  of  God,  let  us  hold  fast  our 
prulession." 


42  ANTIQUITY   UNVEILED. 

Here  we  have  the  same  Christ  Jesus  figuring  as  a  great  High 
Priest  that  is  paased  into  tlie  "  lieavens."  If  tlie  expression 
ha<i  been,  is  passed  into  heaven,  it  would  not  so  plainly  liave 
Ix'en  indicated  that  this  great  High  Priest  was  the  great  lumi- 
nary of  day  which  so  grandly  presides  over  the  celestial 
hierarchy.  We  have  no  doubt  that  the  words  "Jesus  the  Hon 
of  God  "  in  that  passage  are  a  fraudulent  interpolation  in  a 
Nazarite  epistle  to  the  Hebrews,  and  that  that  Nazarite  epistle 
was  written  by  the  founder  of  the  Nazarite  sect,  Ajxillonius  of 
Tyana ;  and  more  than  that,  that  it  was  for  writing  that  very 
epistle  to  the  Hebrews,  that  Ananias,  High  Priest  of  the 
Jews,  through  Tertullus,  charged  him,  Apollonius,  before  Felix, 
with  being  "  a  mover  of  sedition  among  all  the  Jews,  through- 
out the  world."     In  Heb.  v,  4,  5,  6,  we  read  : 

"And  no  man  taketh  this  honor  unto  himself,  but  he  that  is 
called  of  God,  as  was  Aaron. 

"So  also  Christ  glorified  not  himself  to  be  made  an  High 
Priest ;  but  he  that  said  unto  him.  Thou  art  my  Son,  to  day 
have  I  begotten  thee. 

"  As  he  saith  also  in  another  place,  Thou  art  a  priest  forever 
after  the  order  of  Melchisedec." 

Now  it  is  very  evident  that  neither  of  those  sayings  could 
have  been  addressed  to  Christ  Jesus,  for  the  first  saying  was 
used  in  Psalms  ii,  7,  and  the  second  in  Psalms  ex,  4.  There 
will  hardly  be  any  one  who  will  be  rash  enough  to  claim  that 
either  of  those  sayings  was  addressed  to  Christ  Jesus,  for  the 
hitter  was  never  heard  of  as  god,  man  or  myth,  until  many 
hundred  years  after  those  Psalms  were  composed.  In  Heb.  vii, 
1,  2,  8,  4,  we  read  : 

"  For  this  Melchisedec,  king  of  Salem,  priest  of  the  most  high 
God,  who  met  Abraham  returning  from  tlie  slaughter  of  the 
kings  and  blessed  him  ; 

"To  whom  also  Abraham  gave  a  tenth  part  of  all ;  first  being 
l)y  interpretation  king  of  righteousness,  and  after  tiiat,  also, 
king  of  Salem,  which  is  King  of  Peace  ; 

"Witliout  father,  without  mother,  without  descejit,  having 
neither  beginning  of  days  nor  end  of  life  ;  but  made  like  unto 
the  Son  of  God  ;  abidetli  a  i)riest  continually. 

"Now  consider  how  great  this  man  was,  unto  whom  even 
the  patriarch  Abraham  gave  the  tentli  of  tlie  s|M»ils." 

Yes  we  will  consider  how  great  this  man  was  witliout  a 
fatii<r,  u  itlioiit  a  mother,  and  without  deset'Mt.and  wlio  iiad 
neither  beiriniiiiii;  nor  rwA  of  life;  and  we  ha\e  conie  lo  the 


DAMIS.  43 

conclusion  that  he  Avas  no  man  at  all,  and  no  hij^h  priest  or 
king  who  ever  reigned  among  manliind.  This  Melchisedec 
was  something  else  than  a  man,  and  we  conclude  that  he  was 
what  the  spirit  of  Damis  says  he  was,  the  King  of  Day,  and 
High  Priest  in  the  heavens,  the  Solar  orb,  personified  as  a 
human  king  and  high  priest.  It  would  be  irrational  to  conclude 
otherwise.  The  Sun  is  a  king  without  father,  or  mother,  or 
descent,  and  without  beginning  or  end  of  life,  and  the  only 
such  king  that  human  imagination  can  even  plausibly  conjure 
up.     In  Hob.  ii,  11,  we  read  : 

"  If  therefore  perfection  were  by  the  Levitical  priesthood, 
(for  under  it  the  people  received  the  law,)  what  further  need 
was  there  that  another  priest  should  rise  after  the  order  of 
Melchisedec,  and  not  be  called  after  the  order  of  Aaron." 

Here  we  can  see  that  it  was  this  attempt  on  the  part  of 
Apollonius,  the  founder  of  the  Nazarites,  to  subvert  the  Jewish 
priesthood,  who  claimed  their  priestly  authority  from  the  high 
priest  Aaron,  and  to  raise  in  its  stead  a  priesthood  after  the 
order  of  Melchisedec  or  the  order  of  the  Sun  ;  that  Avas  also  the 
ground  of  the  hatred  toward  him  by  the  Jews  and  the  cause  of 
the  charge  that  he  sought  to  create  sedition  everywhere  among 
the  Jews.  I  will  close  my  quotations  in  connection  with  this  re- 
markable spirit  disclosure  with  the  following  from  Heb.  vii,  21 : 

"  For  those  "  (the  Jewish  priests)  "priests  were  made  without 
an  oath  ;  but  this,"  (the  High  Priests  of  the  Nazarites)  "with 
an  oath  by  him  who  said  unto  him.  The  Lord  Sware  and  will 
not  repent.  Thou  art  a  priest  forever  after  the  order  of 
Melchisedec." 

Now  the  language  there  referred  to  is  used  in  Psalms  ex,  4, 
and  was  evidently  used  by  some  priest,  perhaps  some  high 
priest,  according  to  the  order  of  the  Sun,  which  order  of  priests 
was  in  very  ancient  times  designated  as  of  the  order  of  INIel- 
chisedec  ;  or,  as  the  spirit  of  Damis  testifies,  it  Avas  but  a 
modification  of  a  similar  expression  used  by  both  Hermes 
Trismegistus  and  Hesiod  as  follows  :  "  Thou  art  a  priest  Mechel 
forever  after  the  order  of  the  Sun."  I  certainly  have  adduced 
sufficient  evidence  to  show  the  substantial  correctness  of  this 
surprising  testimony  of  the  spirit  of  Damis,  that  Apollonius 
was  tlie  founder  of  the  Nazarite  sect,  and  that  the  jiassages  in 
whicli  the  New  Testament  gives  the  expression  "Thou  art  a 
priest  after  the  order  of  Melchisedec"  is  taken  directly  from 
the  formula  of  priestly  ordination  among  the  Nazarites  ;  and 


44  ANTIQUITY  UNVEILED. 

indeed,  enough  to  show  that  the  Epistles  to  the  Hebrews,  is 
the  appeal  of  the  great  founder  and  high  priest  of  the  Nazurites 
to  the  Jews  to  abandon  their  sacerdotal  organization,  and  join 
the  holy  brethren,  partakers  of  the  heavenly  calling,  by 
l)econiing  priests  forever  of  the  order  of  the  Sun,  designated  as 
Melchisedec,  King  of  Salem.  Thus,  point  after  point  that  has 
completely  confounded  theologians  for  centuries,  is  being  ex- 
plained clearly  and  satisfactorily  through  the  testimony  of 
returning  spirits  who  liave  personal  knowledge  of  the  matters 
on  which  their  communications  bear.  The  great  probability  is 
that  the  Epistle  to  the  Hebrews  was  written  at  an  earlier  period 
than  the  other  Pauline  Epistles,  and  just  after  he  founded  the 
Nazarite  sect  at  Nazarita.  On  his  second  journey  to  India,  lie 
obtained  the  full  Reformed  Hindoo  Gospels  of  Deva  Bodhis- 
atoua  which  had  been  drawn  up  by  Deva,  and  adopted  at  the 
Council  of  Asoka,  by  the  Buddhist  followers  of  Christos. 

These  are  points  of  information  in  relation  to  the  second 
journey  of  Apollonius  to  India  that  are  worthy  of  esix'cial 
attention.  The  attempt  of  Azabelle,  king  of  Asoka,  to  reform 
the  Hindoo  religion  and  weaken  the  arl)itrary  power  and 
rapacity  of  the  Buddhist  jiriesthood,  as  a  matter  of  course, 
called  forth  a  deadly  hostility  on  tiie  part  of  the  Brahman 
priesthood  ;  an<l,  although  Azabelle  was  powerful  enough  to 
carry  his  reform  over  the  greater  part  of  India,  as  the  monu- 
ments still  standing  in  various  parts  of  that  vast  country  show, 
yet  it  is  known  that  in  later  years  the  Buddhist  reformers  were 
driven  into  Southern  India  and  finally  out  of  the  country',  as 
priests  of  an  established  religion,  the  last  Buddhist  patriarch, 
liodliishormali,  taking  his  departure  for  China  in  the  early  i)art 
of  the  Christian  era.  The  Buddiiist  reformation  took  i>lace 
about  from  2-50  to  290  15.  C.  When  Apollonius  went  to  India  in 
A.  I).  4-5  or  40  in  search  of  the  reformed  Buddhist  gospels,  he 
wiLs  compelled  to  tnvvel  into  Farther  India,  as  Damis  tells  us, 
to  find  them,  on  which  journey,  Damis  says  he  accompanied 
liiiii.  It  was  there,  near  Singapore,  at  the  extreme  southern 
limit  of  Farther  India  that  Apollonius  found  larchus,  and 
through  the  kind  ollices  of  IMiraotes,  king  of  Taxila,  obtained 
from  him  tlie  reformed  Jlindoo  (Jospels,  of  Deva  Bodiiisatoua 
with  wbieb  he  returned  to  his  Nazarite  followers,  and  l)egan 
those  modifications  of  his  original  plan  which  led  to  such  bitter 
()p{W)silion  on  the  part  of  Apollonius  «»f  Alexandria,  IMiygellus 


DAMIS.  45 

and  Hermogenes,  which  Apollonius  in  his  letter  to  Timotheus, 
or  Damis,  refers  to  as  follows,  2d  Tim.  i,  15  : 

"This  thou  knowest,  that  all  they  which  are  in  Asia  be 
turned  away  from  me  ;  of  whom  are  Phygellus  and  Hermoge- 
nes." 

The  spirit  of  Hermogenes,  in  his  communication,  fully  ex- 
plains the  nature  of  the  controversy  between  himself  and  his 
Essenian  associates  and  Apollonius  which  grew  out  of  iVpollo- 
nius's  sacerdotalizing  tendencies,  which  were  considered  by  liis 
opponents  as  destructive  of  the  communistic  polity  of  tlie 
Nazarite  sect.  If  Azabelle  was  a  Tamil  king,  that  was  another 
reason  wliy  the  Brahmans,  who  were  Aryans,  and  who  used 
the  Sanscrit  tongue,  sought  the  more  determinedly  to  drive 
out  the  Tamil  reformation.  At  all  events  the  Tamil  population 
of  India,  still  remaining  there,  are  to  be  found  in  Southern 
India  and  on  the  island  of  Ceylon.  It  would  seem  that  larchus 
found  a  refuge  in  the  jungles  amid  tlie  tigers,  whose  numbers 
gave  the  name  to  the  neighboring  city  of  Singapore,  which 
meant  the  City  of  Tigers.  In  that  distant  and  last  refuge  of 
the  reformed  Buddhism  of  Deva  Bodliisatoua  from  the  liands 
of  larchus,  the  chief  of  the  reformed  religion,  Apollonius  ob- 
tained the  gospels  which  he  afterward  used  in  propagating  the 
Essenian  faith,  and  which  have  been  since  modified  into  what 
are  called  the  Christian  Gospels.  Of  these  facts  there  can  be 
no  reasonable  doubt.  It  has  long  been  known  that  the  Christian 
Scriptures  could  not  possibly  be  what  they  purported  to  be,  by 
those  who  sought,  without  prejudice,  to  comprehend  them,  but 
to  find  out  where  they  originated  and  what  they  really  were, 
has  never  been  possible  until  these  spirit  testimonies  in  relation 
to  them  were  given. 

What  the  spirit  says  about  the  reigns  of  the  Roman  emperors 
during  which  the  most  distinguished  part  of  the  labors  of 
Apollonius  of  Tyana  were  performed  is  certainly  true,  for  they 
extended  from  A.  D.  33  to  A.  D.  98  or  99.  It  has  never  been 
known  how  long  Damis  lived  or  whether  he  survived  Apollo- 
nius. He  tells  us  he  did  not,  but  that  he  died  ten  or  twelve 
years  before  him  at  Alexandria  in  Egypt.  Tliis  accounts  for 
the  fact  that  Damis  gave  no  account  of  Apollonius's  woi'k  while 
in  retirement  on  tlie  island  of  Patmos,  and  his  sulisecpient 
publication  of  the  Gospel  of  St  John  and  the  Apocalypse,  as 
thej'  are  called,  at  Ephesus,  M'here  he  closed  his  long  and 
remariiable  labors. 


46  ANTIQUITY   UNVEILED. 

The  spirit  explains  another  point  which  has  been  lost  sight 
of  in  the  confusion  of  the  history  of  the  first  three  centuries  of 
the  so-called  Cliristian  era,  and  that  is,  that  the  Greek  and 
Roman  priestly  followers  of  the  God  Prometheus  were  bitterly 
hostile  to  the  Nazarite  and  Essenian  propagation  of  the  teach- 
ings and  doctrines  relating  to  the  Hindoo  Saviour  (Mirlstos 
(Chrishna,  as  he  has  been  miscalled)  and  not  less  hostile  to 
Apollonius  himself.  They  no  doubt,  did  all  they  could  to  create 
l^rejudice  and  doubt  concerning  the  Christosite  teachings  of 
that  real  founder  of  the  Christian  religion.  It  is  impossible  to 
now  judge  how  far  the  writings  of  Apollonius  came  into  the 
hands  of  Marcion  and  Lucian  in  their  original  shape  ;  those 
two  Greek  writers  being  none  others  than  the  St.  Mark  and 
St.  Luke  of  the  Synoptical  gospels  ;  and  it  is  equally  impossible 
to  know  to  what  extent  the  latter  altered  them  before  they 
came  into  the  hands  of  Eusebius  of  Caesarea  and  his  contempo- 
raries and  coadjutors  of  the  Council  of  Nice.  It  is  enough  to 
know  that  in  spite  of  all  this  modifying  by  the  priests  of 
Prometheus,  and  the  priestly  founders  of  the  Orthodox  Chris- 
tian religion,  the  Apollonian  or  Essenian  Christosism  is  shown 
to  pervade  it  from  beginning  to  end,  andtliat  there  is  notliing 
original  or  true  connected  with  it  as  a  distinctive  or  original 
religion. 

We  now  come  to  the  consideration  of  what  the  spirit  says  in 
relation  to  Apollonius  of  Tyana  being  the  real  Paul,  rendered 
plain  by  the  epistles  of  Paul  to  Timothy.  Damis  tells  us  that 
he  was  himself  called  Timotheus  by  the  Tliessalonians  among 
whom  he  resided  at  the  time  the  Epistles  to  Timothy  were 
written.  It  appears  that  he  had  gone  into  Thessjilonica  years 
before  as  a  sul)or(linato  teacher  of  the  philosophical,  theological 
and  social  doctrines  of  the  Xa/urites,  and  Miien  Apollonius  was 
sent  to  Rome,  after  his  return  from  liis  second  journey  to  India, 
that  Damis,  whose  name  had  been  eiianged  to  Demas,  left  him 
and  went  again  to  Tliessalonica.  It  is  proper  to  here  say  that 
in  reply  to  my  (piestion  :  Why  were  you  called  Timotheus  by 
the  Thessjilonians?  he  replit'd  :  "  In  the  Tliessalonian  dialect 
Timotheus  meant  tlie  same  as  leader  or  bisliop."  Xo  one  can 
read  the  two  Ei)istles  to  Timotliy  and  not  see  that  the  jhtsoii 
to  whom  tliey  were  addressed  was  one  who  had  Ini-n  the  iin- 
mediati'  pupil  of  tiie  writer  of  them.  The  words  addressed  to 
Timothy  inv  :  "  Unto  Timothy,  my  own  son  in  the  faitli."  It  is 


DAMIS.  47 

true  that  it  has  been  represented  and  supposed  that  Timotheus 
was  at  Ephesus  when  those  two  letters  were  written,  but  if  we 
understand  the  import  of  what  tlie  spirit  said  upon  tliat  point, 
tliis  is  a  mistake,  the  result  no  doubt,  of  the  purpose  to  conceal 
tlie  identity  of  the  Timotlieus  who  was  addressetl  by  Apollo- 
nius,  who  was  none  other  than  his  devoted  disciple  Damis. 
These  letters  to  Timothy  do  not  follow  the  Epistles  of  Paul  to 
the  Ephesians,  as  they  would  naturally  have  done  if  they  liad 
been  addressed  to  an  Essenian  bishop  of  Ephesus.  They  follow 
the  2d  Epistle  to  the  Thessalonians,  thus  showing  very  strongly 
that  the  statement  of  Damis  that  he  was  the  Timotheus 
addressed  is  substantially  correct.  The  name  Timotheus  was 
therefore  rather  the  theological  rank  of  the  person  addressed 
than  the  given  name  of  that  person.  The  one  circumstance  that 
seems  to  strongly  weigh  against  this  claim  of  spirit  Damis  is, 
that  in  the  2d  Epistle  to  Timothy  there  seems  to  be  a  manifest 
reference  to  Damis  himself  Avhere  in  chapter  iv,  9,  10,  we  read  : 
"Do  thy  diligence  to  come  shortly  unto  me.  For  Demas 
(manifestly  Damis)  has  forsaken  me,  having  loved  this  present 
world  and  is  departed  unto  Thessalonica."  Whatever  seeming 
confusion  and  inconsistency  there  may  appear  about  this  matter 
it  can  all  bo  the  result  of  the  bungling  alterations  that  are 
manifest  throughout  the  so-called  Pauline  Epistles.  Why 
should  we  not  prefer  to  accept  the  testimony  of  this  spirit  who 
has  given  so  many  proofs  of  his  personal  knowledge  of  the 
things  about  which  he  testifies,  to  the  untruthful  versions  of 
these  same  things,  which  have  been  produced  to  conceal  the 
truth  about  them?  I,  at  least,  think  it  is  safer  to  do  so. 
I  cannot  prolong  these  comments,  but  I  have  adduced 
sufficient  proof  to  show  that  the  communication  is  authentic 
and  substantially  true.  That  being  so,  it  seems  certain  that 
through  this  testimony  of  Damis  we  have  been  taken  to  the 
source  of  Christianity  wliich  we  find  to  have  been  in  India, 
and  that  instead  of  its  having  any  relation  to  Jesus  Clirist  or 
Jesus  of  Nazareth,  it  relates  to  the  Hindoo  saviour  Christos ; 
and  was  carried  in  to  the  Roman  empire  by  Apollonius  of 
Tyana  about  the  time  when  it  is  alleged  the  mission  of  Jesus 
ClM'ist  began. 


48  ANTIQUITY  UNVEILED. 


OEVfl  BODHlSRTOUfl. 

A  Buddhist  Prophet. 


"Saib,  I  Salute  You  :— In  all  things  pertaining  to  the 
spirit  and  mortal  life,  experience  nmst  be  the  guide  and  reason 
the  teaclier.  It  is  my  duty  as  a  spirit,  being  appointed  by  the 
higher  order  to  come  Iiere,  to  tell  you  what  I  know  of  what  are 
termed  the  Cliristian  Gospels— more  i)articularly  tliose  relating 
to  what  are  termed  Matthew,  Mark,  Luke  and  John.  Right 
here  I  might  go  into  a  personal  history  of  myself,  in  order  that 
you  may  understand  more  thoroughly  what  I  herein  set  forth. 
I  am  of  a  line  of  teacliei-s  or  prophets  from  Buddha  down. 
Whether  you  can  obtain,  through  the  encycloptedias  of  to-day, 
the  information  I  shall  give  you  I  cannot  tell.  But  if  you  can 
obtain  the  Japanese  Encyclopjedia  of  1821,  translated  by  Abel 
Remusat,  you  will  be  able  to  learn  a  great  deal  about  myself. 
In  the  Sancrit  tongue  my  name  was  Deva  Bodhisatoua  ;  in  the 
Chinese  tongue  my  naine  was  Phou-sa,  and  in  the  Hindoo 
tongue  it  was  Ma-Ming.  I  commenced  exactly  as  this  man  I  am 
using  to-day — a  trance  medium,  in  the  Mahabaratacountry,  and 
it  was  I  who  first  taught,  in  India,  long  before  the  Christian 
era,  the  metaphysical-allegorical  style  claimed  to  have  come 
from  one  who  never  existed,  called  Jesus  of  Nazareth.  These 
gospels  were  transferred  to  Singa)>ore,  where  they  afterwards 
fell  into  the  possession  of  Apollonius  of  Tyana.  Tbeir  original 
names,  in  your  modern  tongue,  would  represent  the  four 
seasons ;  but  were  afterward  used,  or  misused,  to  tyi)ify  a 
saviour  of  men.  The  originals,  as  undei-stood  by  the  Hindoos, 
were  in  this  way.  First,  the  preparation  of  the  ground — the 
planting  of  the  seed— the  harvest  time  the  gatliering  in — and 
t lie  feast  time  or  harvest  home.  This  was  what  those  books, 
inti-rpreted  by  tlie  aid  of  certain  stars,  in  what  is  now  term(><l 
the  zodiac,  meant.  The  'Star  in  the  East'  was  simj)ly  a  signal 
of  seeding  time  or  planting  time.  Now,  these  mysteries  were 
usi'd  by  Hindoos,  to  show  certain  tilings  occurring  in  I  lie  life 
of  man  that  resembled  theolTices  of  nature,  such  as  t  lie  infancy, 
youth,  maturity  and  obi  age  or  death,  of  man.  You  see  the 
Ix'auty  of  these  things  when  properly  understood.     First,  the 


DEVA   BODHISATOUA.  49 

stars  used  then  as  an  almanac  ;  second,  the  seed  thne  and  har- 
vest, and  third,  their  analogy  to  the  life  of  man.  Tliese  writings 
or  gospels  were  given  to  me,  first,  as  I  have  set  forth  in  the 
beginning  of  this  communication,  by  experiences  in  the  way  of 
trance ;  second,  by  my  reasoning  upon  them  ;  and  third,  by  my 
intuitional  nature  coming  in  contact  vvitli  the  higher  relations 
of  spirit  life.  And  liere  again,  I  must  remark  that  in  my  tune 
they  WGxe  not  original,  but  they  were  simply  the  retiex  of 
spirits  on  my  receptive  organism.  In  an  allegorical  sense  these 
writings  can  injure  no  one  ;  but  when  used  by  priests  to  gain 
power — and  as  they  keep  the  key  to  themselves — endin  enslaving 
the  intellects  of  their  fellow-men.  Wo  believed  in  re-incarna- 
tion ;  we  believed,  in  the  language  of  Buddha,  that,  as  long  as 
there  was  a  decline  of  virtue  in  the  world,  a  good  man  wa.s 
raised  up  to  re-establish  morality ;  and  that  this  man  was 
eitlier  Ikiddha  himself,  or  that,  at  his  conception,  he  was  over- 
shadowed by  the  holy  spirit  of  Buddha.  These  epistles  or 
gospels  brought  from  India  by  Apollonius,  were  modified  by 
him  to  suit  his  spiritual  nature.  Much  of  the  force  and  sub- 
limity of  language  in  them  is  lost  in  their  translation  through 
so  many  different  tongues.  As  near  as  I  can  give  you  their 
name,  they  would  be  called,  in  your  language,  translated  from 
the  Hindoo,  "The  Code  of  the  Initiated."  There  was  at  that 
time,  in  India,  a  sacred  order,  in  which  all  persons  of  good 
blood — not  that  there  is  anything  in  caste — were  to  become 
pupils,  and  gradually  go  from  one  degree  to  another,  similar  to 
modern  Freemasonry.  No  one  was  admitted  as  a  pupil  unless 
first  examined  to  see  whether  he  had  any  spiritual  gifts,  and 
this  was  tested  in  diflxirent  ways.  One  of  the  i^rincipal  tests 
was  looking  through  a  hollow  tube  on  a  i^iece  of  glass  or  piece 
of  skin.  If  he  discovered  any  sign  on  either,  this  was  evidence 
of  clairvoyance.  Others  were  tested  by  a  tube  shaped  like  a 
horn  placed  to  the  ear.  If  they  heard  a  voice,  or  any  noise,  or 
anything  was  photographed  upon  their  brain,  they  were  admit- 
ted on  the  ground  of  elairaudience.  By  this  method  we  were 
always  enabled  to  have  mediums  that  not  only  preached  our 
philosophy,  but  proved  it  also.  I  have  certified  to  all  I  think 
that  is  necessary,  and  I  have  fulfilled  my  duty  to  the  best  of 
my  present  ability  ;  and  if  I  am  not  mistaken,  this  communi- 
cation, which  is  launched  in  this  humble  home  to-day,  will 
undoubtedly  be  looked  upon,  in  the  future,  as  one  of  the  mar- 
vels of  Spiritualism,  considering  the  source  from  which  it 
comes.  Wise  spirits— not  that  I  lay  claim  to  wisdom — never 
enter  where  pride  shuts  them  out.  Hujuility  is  the  best  prep- 
aration any  medium  needs  to  receive  the  whole  truth  and 
nothing  but  the  truth." 


50  ANTIQUITY   UNVEILED. 

We  can  find  no  historical  reference  to  any  such  person  as 
Deva  Bodhisutoua,  Phou-sa,  or  Ma-Ming,  and  are  tlierefore 
compelled  to  confine  our  test  of  itsKeiuiinenessand  authenticity 
to  what  we  can  learn  regarding  Abel  lieniusat,  referred  to  in 
tlie  communication.  We  take  tlie  following  facts  concerning 
Ilemusat  from  theNouvelle  Biographic  Generale  : 

"Jean-lMerre-Abel  llemusjxt,  a  celebrated  Orientalist,  born  at 
Paris,  theoth  of  September,  1788,  died  of  cholera,  in  the  same 
city,  the  4th  of  June,  1832.  The  circumstances  that  awakened 
in  him  a  taste  which  was  soon  to  develop  into  a  true  vociition, 
were  as  follows  :  The  Abbey  of  Tersan  had  united  to  the  Abbey- 
aux-lJois  a  precious  collection  of  antiquities  and  objects  of 
curiosity,  to  whicli  was  joined  a  library  comiw>sed  of  rare  books, 
relating  to  the  ditierent  objects  of  the  museum.  Amid  these 
amateur  treasures  was  a  Chinese  pastoral  poem.  Alx'l  Kenuisat 
being  permitted  to  visit  this  collection  of  the  Abbey  of  Tei-san, 
from  the  fii-st  gave  special  attention  to  that  work  and  deter- 
mined to  give  a  translation  of  it.  Animated  by  his  tastes  and 
his  desire  for  the  distinction,  bec^iuse  it  had  defied  the  learning 
of  the  time,  he  surrounded  himself  with  all  the  works,  small  in 
numl>er  and  insutficientas  they  were,  which  treated  of  sinology 
or  the  Chinese  writing.  The  track  was  rough  and  almost  im- 
practicable in  the  state  in  which  he  found  the  undertaking ; 
but  he  persevered  because  he  felt  he  had  found  tlie  way.  With- 
out neglecting  his  profession  of  medicine,  he  found  time  to 
learn  tlie  Tartar  language,  copied  all  the  alphabets  he  could 
procure,  and  in  a  manner  made  a  vocabulary  for  his  own  use. 
After  five  years  of  labor  he  published  his  Essjiy  on  the  Chinese 
Language  and  liiterature.  In  doing  this  be  gave  his  attention 
particularly  to  the  Chinese  writing,  the  composition,  origin, 
fonn  and  variety  of  characters.  From  this  he  pursued  the  art 
of  reading  and  writing  the  Chinese  tongue  ;  ancl  finally  treated 
of  the  inlluence  of  accentuation  exercised  over  tlie  phonetic 
value  of  words." 

This  ess;iy  was  followed  by  a  work,  in  1811,  entitled,  Tiie 
Study  of  Foreign  Ijanguages  Among  the  Chinese,  whicii 
attracted  the  greatest  attention.  In  1813  lie  pul)lished  his 
Uranographic  Mongole  and  his  Dissertation  on  the  monosylla- 
bic nature  commonly  attributed  to  the  Chinese  language.  On 
the  lilth  of  Noveml)er,  1814,  he  was  appointed  Professor  of 
Chinese,  in  the  College  of  France.  From  tliat  time  bis  life  was 
dcvoti'd  to  the  study  of  the  languages  of  the  extreme  Orient. 
In  1820  be  m:ul(>  publie  bis  IlL-searches  C()n<.'erning  the  Tartar 
Language,  or  Memoirs  on  dillerent  points  of  the  Crammarand 


DEVA   BODHISATOUA.  51 

Literature  of  the  Ouigours  and  Thibetans.  After  mentioning 
several  other  essays  and  works  of  Rsmusat,  the  writer  in  the 
Nouvelle  Biographic  Gsnerale  says  : 

"  The  study  of  Chinese  documents,  both  printed  and  in  man- 
uscript, enabled  the  learned  sinologue,  to  indicate  to  Cordier, 
according  to  the  Japanese  Encyclopaedia,  the  locality  where 
the  Calmouks  collected  the  salts  of  ammonia,  and  to  reveal  the 
existence  of  two  burning  volcanoes,  situated  in  Central  Asia, 
four  hundred  leagues  from  the  sea,  information  of  which 
Humboldt,  travelling  in  Chinese  Tartary,  was  pleased  to  recog- 
nize as  correct.  The  Japanese  Encyclopaedia,  is  the  most 
important  work  in  relation  to  information  concerning  the  state 
of  tiie  sciences,  arts  and  occupations  in  China.  Its  entire  civi- 
lization is  therein  described.  Abel  Remusat  early  gave  a 
translation  of  the  titles  of  the  chapters  of  it,  with  that  of  an 
entire  article  relative  to  the  tapir,  that  the  imagination  of  the 
Chinese  had  transformed  into  a  sort  of  fabulous  animal.     *  * 

"  Historically  Abel  Remusat  was  particularly  occupied  with 
the  Tartar  nations,  and  he  know  how  to  profit  by  the  relations 
of  the  Chinese  with  them  to  solve  many  historical  problems. 
Instead  of  making  the  barbarians  who  overrun  the  Roman 
Empire  descend  from  the  North  he  showed  their  oriental  origin 
and  the  different  localities  of  them  in  the  countries  of  Asia.  * 
*  *  The  true  object  of  the  researches  of  Abel  Remusat  con- 
cerning the  religions  of  China  was  Buddhism.  Three  memoirs 
from  his  pen  appeared  on  this  subject  in  the  '  Journal  des 
Savants'  of  1831.  Soon  after  he  published  his  translation  of 
the  '  Book  of  Rewards  and  Punishments,'  of  the  popular  moral 
code.  His  labors  on  the  history  of  Buddhism  are  numerous. 
The  discovery  that  he  made  in  the  Japanese  Encyclopaedia  of 
the  list  of  thirty-three  first  patriarchs  of  Buddhism,  with  the 
date  of  the  birth  and  death  of  the  greater  number  among  them, 
relative  to  tlie  Chinese  chronology,  entitled  him,  at  least 
approximately  to  fix  the  epoch  of  the  death  of  Buddha,  which 
would  have  taken  place  nine  hundred  and  fifty  years  before 
Jesus  Christ.  One  of  the  centres  of  Buddhism  was  Rotan, 
which  also  became  a  great  centre  of  civilization.  Abel  Renmsat 
translated  the  history  of  that  city.  It  was  at  this  period  that 
the  pentaglot  dictionary,  called  by  the  author  the  '  Somme  or 
Whole  of  Buddhism,'  was  conceived.  The  translation  of  that 
collection,  undertaken  by  Abel  Remusat  and  E.  Bournouf,  was 
only  begun.  The  former  of  these  savants  also  intended  to 
translate  the  journey ings  of  the  religious  votaries  of  CJhina, 
going  on  pilgrimages  to  visit  the  places  consecrated  by  tlio 
Buddhistic  legends.  Death  surprised  him,  so  to  speak,  with 
pen  in  hand." 


52  ANTIQUITY  UNVEILED. 

Such  was  the  leiirncd  Oriental  scholar  to  whom  the  Hindoo 
spirit  prophet  referred.  Wiiether  this  Buddhistic  patriarch 
either  under,  the  name  of  Deva  Bodhisatoua,  or  Pliou-sa, 
or  Ma-Ming  was  found  recorded  in  the  line  of  patriarchs 
of  Buddliism,  by  Remusat,  in  the  Japanese  Encyclopedia,  or 
not,  we  cannot  tell.  Should  it  be  there,  it  would  hardly  be 
possible  to  doubt  the  authenticity  of  this  strange,  and  as  we 
incline  to  believe  it,  most  important  communication.  In  the 
absence  of  positive  knowledge  upon  this  point  we  are  warranted 
in  giving  great  weight  to  the  reference  of  this  Buddhistic  spirit 
to  the  Japanese  Encyclopaedia,  and  its  partial  translation  by 
Itemusat  in  1821.  But  most  signiflcent  of  all  is  the  fact  that 
Kemusat  in  his  labor  of  translating  that  noted  Oriental  work, 
discovered  a  chronological  list  of  the  names  of  the  thirty-three 
first  Buddhistic  patriarchs  with  the  time  of  the  birth  and  death 
of  most  of  them,  so  fully  given  as  to  determine  with  considerable 
certainty,  that  the  Buddhistic  religion  had  its  origin  about  nine 
hundred  and  fifty  years  before  the  Christian  era,  so-called.  If 
we  could  obtain  that  chronological  list  of  the  first  thirty-three 
patriarchsof  Buddhism,  and  if  it  should  prove  that  Ma-Ming 
was  among  them,  and  that  he  was  the  Buddhistic  patriarch 
about  two  hundred  years  before  the  Christian  era,  as  the 
conmuniication  seems  to  imply,  it  would  be  impossible  to 
doubt  the  genuineness  and  authenticity  of  that  communication. 

We  will  now  proceed  to  analyze  this  very  remarkable  com- 
munication, when  the  indirect  evidence  of  its  authenticity  will 
become  almost  irresistible.  The  si)irit  tells  us  that  he  was  u 
trance  medium,  and  that  under  the  control  of  spirits  he  wrote 
several  books  —  that  they  were  written  in  the  Mahabarata 
country,  which  we  understand  to  mean  in  that  portion  of  India, 
where  the  Vedic  Poem  called  "The  Mahabarata,"  was  com- 
posed and  held  as  sacred — that  he  it  was  who  first  taught  in 
the  metaphysical-allegorical  style,  two  hundred  B.  C. — that  he 
afterwards  sent  the  books  thus  written  to  Singapore— that 
AiK)llonius  of  Tyana  two  hundred  and  fifty  years  al'terwanls 
found  them  in  that  centre  of  Buddhism— that  Apollonius  bore 
tiu-m  away  with  him,  making  such  alterations  in  them  as 
better  suited  his  spiritual  philosophy— that  they  were  originally 
used  to  typify  the  four  seasons,  caused  by  the  animal  revolution 
of  the  earth  around  the  sun,  but  that  they  were  used,  or  mis- 
used to  typify  a  Saviour  of  men — that  as  understood  by  the 


DEVA  BODHISATOUA.  63 

Hindoo  priesthood  they  implied  the  time  for  preparing  the 
ground,  planting  the  seed,  the  harvest  and  gathering  in  time, 
and  the  feasting  time  or  harvest  home — that  those  books  were 
interj)reted  by  the  successive  api^earance  of  the  Stars  of  the 
Zodiac,  "  the  Star  in  the  East,"  simply  being  the  signal  of 
seeding  or  planting  time — that  these  books  were  also  used  by 
tlie  Hindoo  priests  to  show  certain  things  in  the  life  of  man 
that  resembled  the  offices  of  nature — that  stars  were  used  by 
them  as  an  almanac,  as  a  rural  calendar,  and  as  relating  to  the 
life  of  man — and  he  might  have  added  a  fourth  use  of  them  as 
relating  to  the  atmospheric  or  meteoric  changes  of  the  four 
seasons. 

No  one  who  has  given  any  attention  to  the  subject  of  the 
Brahminical,  Buddhistic,  Zoroastrian,  Egyptian,  Grecian,  and 
Roman  religions,  which  all  preceded  the  so-called  Christian 
religion,  can  doubt  or  question  the  fact  that  they  were  one  and 
all  based  upon  the  annual  revolution  of  the  earth  around  the 
sun,  and  the  natural  changes  which  were  thus  produced  on  the 
earth,  and  which  especially  affected  the  comforts,  interests  and 
happiness,  or  the  misery,  misfortunes  and  calamities  of  the 
human  race.  Such  were  the  religions  and  philosophies,  eveiy- 
whcre  met  with  by  Aj^ollonius  of  Tyana,  in  his  long  and  active 
journeyings  throughout  the  then  civilized  Avorld.  That  the 
books  obtained  by  liim  at  Singapore,  India,  were  of  that  nature, 
cannot  be  reasonably  questioned. 

Those  Buddhistic  books  were  afterwards  written,  as  has  been 
alleged  by  the  spirit  of  Ulphilas,  bishop  of  tlie  Goths,  and 
Apollonius  himself,  in  the  Hebraic-Samaritan  tongue ;  the 
written  language  of  liis  native  country.  They  were  afterwards 
copied  by  Hegessippus  in  the  same  tongue,  and  from  the  copy 
of  Hegessippus,  Ulphilas  inade  his  translation  into  the  Gothic 
tongue.  This  Gothic  bible  of  Ulphilas  is  sufficiently  extant 
to-day  in  tiie  Codex  Argenteus  to  show  that  it  is  identical  with 
the  canonical  books  of  the  New  Testament.  We  have  thus  a 
direct  connection  between  the  Gothic  bible  of  Ulphilas  and  the 
Hindoo  writings  brought  from  India  by  Apollonius.  This 
singularly  disclosed  transmission  of  Hindoo  theology  to  Europe 
seems  to  be  fully  eonfinnod  by  the  otherwise  meaningless  deco- 
rations of  Christian  churches,  and  tlie  ceremonial  mummeries 
of  the  Christian  hierarchies,  which  arc  identical  with  the  deco- 
rations of  the  caves  and  temples  of  India,  and  the  feasts  and 


54  ANTIQUITY  UNVEILED. 

fasts  and  coromonlos  observed  and  enforced  by  the  Brahmanical 
and  Buddhistic  Hindoo  priesthoods. 

Now  it  is  a  positive  fact,  especially  noted  by  the  learned 
Charles  Francis  Dupuis  in  his  great  work,  "  The  History  of  All 
Systems  of  Worship,"  that  upon  the  door  of  the  main  entrance 
to  tlie  Church  of  Notre  Dame,  at  Paris,  dedicated  to  the 
worsliip  of  Mary  the  alleged  mother  of  Jesus  Christ,  are 
delineated  in  basso-relievo,  our  series  of  ideas,  alluded  to  by  the 
spirit  purporting  to  be  Ma-Ming.  They  consist  first  of  a  series 
of  twelve  panels  arranged  around  the  outer  margin  of  the  door, 
corresponding  with  the  signs  of  the  Zodiac,  arranged  in  groups 
of  three,  eacli  corresponding  with  the  four  seasons.  The  panels 
of  eleven  of  those  signs  contain  each  the  respective  symbol 
representing  it,  to  wit :  Aries,  Taurus,  Gemini,  Cancer,  Leo, 
etc.  But  in  the  square  corresponding  with  Virgo  or  the  Celes- 
tial or  Zodiacal  Virgin,  the  symbol,  a  young  \voman,  is  absent, 
and  in  its  place  is  a  figure  of  the  sculptor  hiuLself,  at  his  work. 
The  Virgin  of  the  Zodiac  which  should  have  occupied  that 
panel,  is  placed  in  the  large  central  panel  of  the  door,  holding 
in  her  amis  an  infant  etHgy  or  representation  of  the  new  born 
Sun,  which,  according  to  all  the  so-called  heathen  systems  of 
religion  was  supposed  to  be  born  of  the  zodiacal  Virgin,  at 
midnight,  at  V.m  winter  solstice,  an  event  which  Cliristians 
celebrate,  in  concert  with  the  heathens  of  every  hue,  or  condi- 
tion of  savagery  or  civilization,  at  tluit  precise  hour.  Tlie 
church  of  Notre  Dame  or  "  Our  Lady,"  stands  on  the  site  of  a 
sacred  grove  of  the  ancient  Gallic  Druids,  consecrated  to  the 
mother  goddess  of  the  northern  nations  ;  afterward  appropri- 
ated by  the  Roman  conquerors  of  Gaul  as  the  site  of  a  temple 
consecrated  to  Vemis,  tlie  Roman  goddess  of  love  and  beauty, 
and  now  consecrated  to  Mary,  the  Cliristian  successor  of  the 
same  zodiacal  virgin  motlier  of  the  Sun.  On  the  same  door  of 
this  noted  Christian  cluircli  isanotlier  series  of  panels,  in  wliicli 
are  arranged  figures  of  men,  denoting  the  dillerent  stages  of 
each  individual  life  on  eartli,  the  dress  and  garments  of  which 
denote  tlie  ciiaiiges  of  the  temperature  of  the  seasons.  On  the 
same  door  is  still  anotlier  series  of  ligures  sliowing  the  various 
rural  occui)ati()ns  of  the  year.  Similar  devices,  says  Dupuis, 
ornament  the  doors  of  the  church  of  St.  Denis,  also  in  Paris, 
showing  beyond  all  (juestlon  that  the  Christian  n-ligion  is 
nothing  more  than  the  same  old  theological  Monsieur  Tonson 


DEVA   BODHISATOUA.  55 

of  heathendom  come  again  in  a  Christian  garb.  In  view  of 
such  facts  as  these,  who  can  doubt  the  pagan  origin  and  nature 
of  the  Christian  religion?  We  feel  sure,  as  these  spirit  revela- 
tions are  continued,  that  every  possible  doubt  as  to  this  point 
will  be  done  away  with. 

What  this  Hindoo  spirit  says  as  to  the  incarnation  of  the 
Deity,  the  mediumistic  character  of  the  Buddhistic  priesthood 
— their  methods  of  selecting  their  priests  and  teachers — the 
spiritual  origin  of  their  religion  and  sacred  writings,  and 
indeed,  all  that  he  says,  is  worthy  of  the  deepest  consideration 
of  all  who  desire  to  know  the  truth,  the  whole  truth,  and 
nothing  but  tbe  truth,  concerning  the  mutual  relations  of  the 
world  of  mortals  and  the  world  of  spirits.  If  they  will  give  it 
this  consideration,  they  will  wonder  more  and  more  how  such 
important  information  is  given  through  the  mediumship  of  an 
unlearned  man  ;  and  why  it  has  been  so  long  withheld.  We 
confess  our  own  amazement  as  we  proceed  in  our  researches,  at 
the  prospective  store  of  knowledge  that  is  soon  to  be  poured,  in 
one  unbroken  flood  upon  the  minds  of  thoughtful  and  intelligent 
people. 

[As  may  be  seen  by  tlie  above  comments,  Mr.  Roberts 
states  that  he  had  been  unable  to  find  any  liistorical  refer- 
ence concerning  Deva  Bodhisatoua.  Tliis  was  written  by 
him  July,  2,  M.  S.  34.  Two  years  later,  September  1,  M. 
8.  36,  he  records  the  following.  "The  reader  may  judge  of 
our  surprise  when  in  searching  for  some  historical  I'eference 
concerning  Ardllua  Babekra,  two  years  after  the  communi- 
cation of  Deva  Bodliisatoua  was  published  in  Mind  and 
Matter,  we  came  across  the  following  account  of  the 
remarkable  man,  whose  spirit  gave  that  grand  explanation 
of  the  Buddhism  of  his  time,  which  we  translate  from 
the  Frencli  of  Abel  Remusat's  work,  '  Melanges  Asiatiques.'  " 
—Compiler.] 

"The  eleventh  of  the  line  of  patriarchs  was  Founayche,  who 
was  succeeded  by  Ma-Ming  or  the  celebrated  Phou-sa,  his  name 
in  Sanscrit  was  Deva  Bodhisatoua.  This  one  who  was  of  the 
order  of  the  incarnate  divinities  coming  immediately  after 
Buddha  has  given  into  the  whole  class  of  gods  of  the  second 
order,  the  different  names  that  he  has  received  in  the  lan- 
guages of  the  various  Buddhistic  people.  The  Hindoos  calls 
him  Bodhisatoua,  which  signifies  sensitive  intelligence,  the 
Tibetians    have    changed    his    name    into    Djangtchhoub   or 


66  ANTIQUITY  UNVEILED. 

Djangtchhoubseraspah.  The  Chinese  have  abbreviated  it  into 
Phou-sa,  which  by  a  very  ridiculous  misunderstanding,  some 
Chinese  idolaters,  and  following  them  many  missionaries  have 
given  him  the  name  of  Goddess  of  Porcelain,  they  have  lavished 
most  honorable  titles  on  him,  such  as  most  intelligent,  most 
victorious,  onmipotent,  most  holy  son  of  Bouddha,  born  of  his 
moutli.  \Vc  do  not  have  at  present  to  seek  the  allegorical 
sense  of  all  these  names,  but  it  is  very  important  to  determine 
the  age  of  the  historical  personage  to  whom  they  attributed 
them,  for  liodhisatoua  seems  to  have  been  one  of  the  reformers 
to  whom  the  Bmldhist  philosophy  is  mast  indebted.  Georgi 
has  given  vent  to  a  crowd  of  conjectures  upon  this  subject,  he 
takes  liodhisatoua  for  Somonakodom  or  Bouddha,  and  besides 
for  a  celebrated  religious  person  in  China  in  the  4th  century 
after  our  era  inider  the  name  of  Fo-thou-tchhing,  and  even  for 
Scythianus  or  Manes.  By  reason  of  this  error  he  makes  him 
live  in  the  3d  century  of  our  era.  I  nuist  confess  that  Chinese 
authoi's  themselves  differ  upon  tlie  epoch  of  this  celebrated 
man,  .some  make  iiim  live  three  hundred  years  after  Bouddha 
others  make  six  hundred  years  interval,  otlier  still  eight  hun- 
dred years  interval,  but  the  ]iook  of  Maliaya  whence  is 
borrowed  the  succession  of  tlie  Patriarchs,  cuts  this  ditticulty, 
since  it  makes  Bodhisatoua  die  in  tlie  thirty-seventh  year  of 
Hian-Wang,  382  before  .1.  C,  or  018  years  after  the  death  of 
Chaikia-Mouni.  He  was  born  in  the  kingdom  of  Po-lo-nai,  and 
had  received  from  Founayche  the  deposit  of  the  doctrine  which 
he  transmitted  to  the  thirteenth  Patriarcli  named  Kabimara ; 
this  one  travelled  in  the  west  ])art  of  Indies  and  delivered  his 
body  to  the  llames  in  the  forty-lii'st  year  of  Xan-Wang,  274 
before  J.  C." 

[Our  readers  will  notice  that  the  spirit  of  Bodhisjitoua  says 
he  received  the  gospels,  which  afterward  laid  the  foundation  of 
the  (Christian  religion,  from  spirit  sources,  he  being  a  trance 
medium.  The  translation  of  JJcnuisat  claims,  however,  that  he 
received  them  from  his  predecessor,  Founayche.  This  evident 
contradiction  is  easily  accounted  for,  as  it  is  not  likely  that 
after  taking  so  nmeii  trouide  to  suppress  all  evidence  of  the  real 
oriuin  of  the  Ciiristian  gosjX'ls,  that  an  attempt  would  not  l)e 
made  to  mislead  in  this  direction.  The  great  wonder  is  that  at 
this  late  day,  so  much  evidence  can  l)e  obtained,  whicii  oidy 
shows,  that  at  some  i)oint  in  tlu'ir  calculations,  a  misstep  was 
made  and  tliat  this  evidence  was  overl(K)ked,  whicii  makes  it 
possil)U'  tliat  in  tiiis  the  nineteenth  century  tiie  true  facts  m:iy 
be  brought  to  liiriit.     The  manner  in  which  this  last  inforniar 


PLOTINUS.  57 

tion  was  obtained  is  of  itself,  strong  testimony,  to  tlie  fact  tliat 
thougli  trutli  may  be  suppressed  for  a  time,  it  cannot  be  so 
crushed  tliat  it  will  not  come  uppermost  at  last.  Our  readers 
will  do  well  to  carefully  study  this  communication,  as  it  will 
shed  more  light  upon  the  supposed  divine  origin  of  the  Christian 
gospels  than  any  other  information  extant,  proving  that  the 
priesthood  after  obtaining  them  changed  them  to  suit  their 
own  views  and  purposes,  thus  perverting  the  truth  to  the 
detriment  of  all  mankind. — Compiler.] 


PliOTIflOS. 
The  Neo-Platonlst. 


"  Ours  is  a  War  for  Truth  : — As  it  was  with  me  in  the 
mortal  form,  so  it  is  now  with  me  in  the  spirit.  While  you 
tight  with  benighted  souls  in  the  mortal  form,  I  am  fighting 
with  the  deluded  millions  in  spirit.  The  school  to  which  I 
belonged  is  known  to  you  moderns  as  the  Neo-Platonic  ;  by  us 
it  was  called  the  Eclectic.  The  founder  of  this  school  was 
Ammonius  the  Peripatetic  ;  but  the  person  who  really  furnished 
the  materials  for  this  school  was  Apollonius  of  Tyana  ;  and  all 
the  ideas  that  this  school  ever  gave  forth  under  Potamon, 
Ammonius  Saccas  and  myself,  were  gathered  from  the  originals 
of  the  school  of  that  famous  Hindoo,  known  to  us  by  his 
Sanscrit  name  of  Deva  Bodhisatoua.  His  writings  were  the 
foundation,  combined  with  some  Platonic  writings,  which  form 
the  whole  of  what  the  Eclectic  school  taught.  In  the  first 
place,  the  whole  history  of  Jesus  of  Nazareth,  so-called,  was 
started  by  that  Hindoo  representing  the  life  of  Buddha,  and 
afterward  taught  by  Apollonius  of  Tyana.  In  my  mortal  life 
I  was  a  particular  friend  of  the  Emperor  Gallienus.  I  had 
freijuent  conversations  with  those  who  claimed  to  know  any- 
tbing  of  this  Jesus,  and  proved  to  them  so  conclusively  that 
Apollonius  was  the  real  Jesus,  that  my  works  were  destroyed 
by  the  Christians  ;  and  the  next  spirit  that  communicates  after 
nie,  shall  be  the  one  to  tell  you  wlien  and  where  they  were 
destroyed.  This  pope  comes  here  by  the  force  of  my  mediuni- 
istic  power.  I  acted  in  precisely  the  same  capacity  to  the 
Emperor  Gallienus  tbat  Apollonius  did  to  Vespasian,  that  is,  I 
was  his  oracle.  I  oljtained  ahnost  all  your  modern  physical 
piienoniena.     I    liad   independent  writing  on   copj^er  plates, 


58  ANTIQUITY  UNVEILED. 

which  were  closed  and  sealed  together,  and  tlie  writing  was 
produced  on  tlie  inside  of  those  plates.  I  also  taught  in  my 
own  house  on  two  days  of  the  week  while  in  trance  or  an 
ecstatic  state.  It  is  by  the  mediuniistic  power  of  us  so-called 
heathens,  that  tlie  Christian  interpolators  and  destroyers  of 
other  men's  good  works  are  compelled  to  come  back  here  and 
confess  tiieir  rascality.  Fight  tliem  faithfully  on  your  side,  my 
good  brotlier,  and  you  will  find  that  one  Plotinus  will  ever 
help  you  when  he  can.  I  have  exhausted  the  time  allotted  me 
for  this  sitting.     Good-bye." 

[For  the  historical  record  of  Plotinus,  we  refer  the  reader  to 
the  Encyclopaedia  Britannica,  also  Nouvelle  Biographic  Oeu- 
erale. — Compiler.  ] 

We  have  found  enough  evidence  in  the  works  referred  to 
above  to  show  that  Plotinus  was  beyond  all  question  a  medium; 
and  no  one  will  deny  that  he  was  tlie  lirst  XecvPlatonic  Eclectic 
author  of  whose  writings  we  have  any  trace.  It  is  the  spirit 
of  this  truly  great  and  good  man  who  comes  back  to  testify  to 
facts  regarding  the  Christian  Scriptures  and  religion,  which 
absolutely  confirms  the  spirit  testimony  of  Ulphilas,  Apollonius 
of  Tyana,  Vespasian,  Deva  Bodhisatoua,  Feli.\,  Ignatius, 
Gregory,  Hegessii)pus  and  many  others ;  that  the  original 
source  of  all  that  is  called  Christianity  was  the  Scriptures  of 
Buddliism,  introduced  into  Western  Asia,  Europe  and  Africa, 
l)y  ApoUonins  of  Tyana,  afterward  modified  by  Amonius  tlie 
Peripatetic,  Potamon,  Amonius  Saccas,  and  Plotinus  iiimself. 
Thus  do  the  facts  accumulate  that  must  render  as  clear 
as  the  noonday  sun  that  Christianity  is  a  monstrous  fraud 
and  delusion,  that  has  desolated  the  earth  and  filled  the 
spirit  world  with  demons.  Tlie  reader  may  imagine  with 
what  curiosity  we  awaited  the  next  control,  that  was  to 
show  the  jxiwer  of  IMotinus,  the  spirit  medium,  to  compel  a 
Christian  pope  to  disclose  the  most  important  secri'ts  of  his 
church.  Reader,  we  are  about  to  bring  to  your  notice  facts  that 
must  i>rove  beyond  all  (piest ion,  not  only  the  authenticity  and 
truthfulness  of  these  lu^tounding  (!()mmunications,  but  also  the 
wonderful  attributes  of  the  medium  through  whom  they  an- 
given.  Read  attentively  the  facts  that  we  are  about  to  lay 
before  you,  and  doubt  if  you  can  that  high  and  beneficent 
spirits  are  bi-hind  the  revelations  of  truth  being  niiide  through 
him  and  recorded  and  published  by  ourself.  The  communica- 
tion referred  to  was  from  tlie  sj)irit  of  I*(»i>e  Gregory. 


POPE  GREGOBY.  59 


POPE   G^BOOHV  VII. 

By  Whose  Order  the  Library  of  the  Palatine  Apollo 
Was  Destroyed  in  the  llth  Century. 


"  Good  Day  : — I  come  here  by  force,  as  the  preceding  speaker 
(the  spirit  of  Plotinus)  told  you  ;  and  what  is  worse,  I  am  forced 
to  tell  you  exactly  what  I  did,  when  here  in  the  mortal  form. 
When  living  on  earth  I  was  known  as  Pope  Gregory,  and  what 
I  am  here  for  to-day  is  to  own  to  the  destruction  of  the  Library 
of  the  Palatine  Apollo,  which  contained  the  whole  of  the 
writings  of  the  School  of  Alexandria  from  the  days  of  Potamon 
to  the  days  of  one  Maximus.  And  what  was  my  excuse  for  its 
destruction?  Religious  bigotry.  I  made  the  excuse  for  it,  that 
I  did  not  want  the  clergy  to  have  their  minds  diverted  from 
their  holy  work  by  studying  heathen  literature.  But  the  real 
cause  of  my  action  in  that  matter  was,  that  there  were  recorded 
in  that  library  all  the  facts  that  would  prove  that  no  such 
person  as  Jesus  of  Nazareth  ever  existed  ;  and  therefore,  feeling 
the  weakness  and  insecurity  of  my  position,  I  did  all  I  could  to 
strengthen  it,  by  letting  as  few  as  possible  know  what  the  real 
contents  of  that  library  were.  I  am  here  also  to  state  that  there 
is  a  power — a  band  of  spirits  now  occupying  a  position  that 
enables  them,  when  they  want  a  man  to  return  here  and  atone 
for  the  wrongs  he  has  done  during  his  mortal  life,  to  force  him 
to  come  back  and  communicate  the  truth.  By  the  force  of  truth 
itself,  he  is  compelled  to  come  back  and  acknowledge  his 
wrongs.  It  is  the  same  with  spirits  as  with  mortals  ;  they  love 
power  and  hate  opposition  as  much  there  as  they  did  here. 
That  is  all  I  have  to  say." 

Consult  Chambers'  Encyclopaedia  for  sketch  of  Pope  Gregory. 

When  I  was  told  by  this  spirit,  through  the  lips  of  the 
medium,  that  he  had  destroj^ed  the  library  of  the  Palatine 
Apollo,  which  contained  the  whole  of  the  writings  of  the  Alex- 
andrian (or  Xeo-Platonic)  school,  from  the  days  of  Potamon  to 
the  days  of  one  Maximus;  or,  in  other  words,  from  the  early 
part  of  the  first  to  the  middle  of  the  fourth  century,  I  wondered 
whether  it  could  be  true ;  for  it  seemed  to  me  that  no  man 
possessed  of  the  learning  which  such  a  library  was  said  to 
contain,  could  have  been  so  lost  to  every  sense  of  moral  princi- 


60  ANTIQUITY  UNVEILED. 

plc,  as  to  be  guilty  of  such  a  cruel,  heartless  destniction  of 
invaluable  literature.  When  I  came  to  seek  for  light  upon  this 
point  T  was  surprised  to  find  that  there  was  no  historical 
reference  to  the  fate  of  the  Palatine  Apollo  Library,  and  indeed 
no  historical  reference  in  many  scores  of  works  to  such  a  library', 
subsequent  to  the  reign  of  Julian  the  Apostate  (so-called  by 
Christians)  in  the  fourth  century.  I  found  references  to  the 
fact  that  the  Emperor  Augustus  had  erected  a  temple  to  Apollo 
on  the  Palatine  Hill  in  Rome,  and  had  founded  a  library  in 
connection  with  it.  This  temple  was  burned  in  the  reign  of 
the  Emperor  Julian,  on  the  same  night  that  the  Temple  of 
Apollo  at  Daphne,  near  Antioch,  was  l)urned.  It  was  further 
stated  that  it  was  with  the  greatest  dithculty  that  the  Sibyline 
books  were  saved.  Whether  the  library  shared  the  fate  of  the 
temple  was  not  stated.  I  infer  however  that  it  was  not  burned 
at  that  time,  but  existed  until  it  was  destroyed  by  the  order  of 
Pope  Gregory. 

[It  seems  to  be  a  disputed  question  among  writers  as  to 
whether  Gregory  I,  or  Gregory  Yll,  ordered  the  destruction  of 
the  library  Pahitine  Apollo.  It  is  well  known,  however,  that 
this  library  was  wliolly  or  partially  destroyed  several  times.  It 
is  possible,  in  fact  probable,  that  both  of  these  Popes  caused  its 
destruction  in  tlie  time  of  their  various  reigns,  and  this  may  be 
the  solution  of  the  much  discussed  question,  which  arises  from 
the  fact  that  John  of  Salisbury'  is  the  only  authority  for  the 
statement  that  the  Palatine  Apollo  library  was  destroyed  by 
the  order  of  Gregory,  and  cites  his  proclamation  to  that  etiect 
in  his  work,  "  The  Policraticus."  Who  was  Jobn  of  Salisbury  ? 
A  historian  wlio  was  the  private  secretary  of  the  Arehbislioj)  of 
Canterbury,  and  through  him  ambassador  to  the  I*apal  Hee, 
which  very  fact  gave  him  opportunities  to  obtain  knowledge, 
the  nature  of  which  is  not  to  be  carelessly  estimated  in  consid- 
ering his  works,  which  even  today,  are  regarded  invalual)le. 
^len  like  (Jregory  I,  and  (Jregory  VII,  whose  whole  lives  were 
given  to  perpetuating  the  power  of  their  church,  would 
certainly  not  stop  at  the  burning  of  a  lil)rary  to  accomplish  tlicir 
object.  Therefore,  wln'ther  (Jregory  I,  or  CJregory  VII,  eause(l 
the  destruction  of  the  valuable  lil)rary  in  (piestion,  the  facts 
wliieli  come  (low  n  to  us  show  that  it  was  destroyed  in  the 
interests  of  the  so-called  Christian  church. — Compiler.] 


EUTHALIUS.  61 


EUTHflliltlS. 

A  Greek  Theologian. 


"Good  Evening,  Sir: — My  name  was  Euthalius  of  Alex- 
andria. I  lived  in  the  fifth  century  and  was  a  commentator  on 
the  Pauline  Epistles.  Those  epistles  are  those  which  were 
brought  from  India  by  Apollonius,  and  obtained  by  the  latter 
through  King  Phraotes  of  Taxilla.  The  Gosi)el  according  to 
Matthew  is  not  original,  but  is  of  Armenian  origin.  The  Gospel 
according  St.  Mark,  was  left  by  Apollonius  with  the  Thessalon- 
ians  according  to  the  text  of  the  epistle  to  them.  The  Gospel 
according  to  St.  Luke  is  but  a  modified  version  of  the  legend  of 
Prometheus  Bound  as  rendered  by  Lucian  and  Marcion  at 
Rome.  The  Gospel  according  to  St.  John  was  written  by 
Apollonius  of  Tyana  toward  the  later  part  of  his  life,  when  he 
was  an  old  man,  on  the  island  of  Patmos,  where  he  retired  to 
end  his  days,  in  isolation  from  the  human  race.  That  gospel  is 
a  blending  with  what  the  insj^ired  seer  hoped  for,  and  the 
knovVledge  which  he  feared  to  impart  in  such  terms  as  unedu- 
cated mortals  could  understand.  The  Acts  of  the  Apostles 
relate  the  doings  of  Apollonius  and  his  disciples,  and  this  was 
fully  understood  by  the  Gnostics  and  Neo-Platonists  up  to  the 
time  of  Eusebius  of  Cajsarea.  Ammonius  Saccas,  Plotinus,  and 
their  followers,  were  Gyinnosophists,  Gnostics  and  Neo-Platon- 
ists combined.  They  had  no  idea  nor  intention  of  promulgating 
anything  but  what  they  regarded  as  truth.  Truer  or  better 
men  than  were  Ammonius  and  Plotinus  never  lived.  Tiiis  was 
made  plain  to  me  by  the  study  of  their  writings.  Apollonius, 
Ammonius  and  Plotinus  were  the  purest  and  best  of  nien,  and 
their  only  desire  was  to  elevate  the  human  race.  Their  teach- 
ings had  relation  to  the  Brahmanical  and  Buddliistic  canonical 
narratives  concerning  the  Indian  Saviour  Krishna.  I  now  see 
an  ethereal  spirit  of  light  whicli  appears  behind  and  over  you 
[These  words  were  addressed  to  us.]  who  says  he  is  Krishna, 
of  whom  the  story  of  his  divine  origin,  persecution  by  the 
tyrant  Kansa,  and  miraculous  performances  were  exaggerations; 
and  that  his  sole  work  was  that  of  a  moral  reformer,  and  his 
only  object  to  make  the  people  of  his  country  happy.     For 


62  ANTIQUITY  UNVEILED. 

these  services  he  was  worshipped,  and  regarded  as  an  incarnation 
of  Bralima,  or  the  spirit  of  tlie  universe.  Ho  shows  me  tlie 
figure  three  repeated  four  times,  by  wliiclx  I  understand  him  to 
imply  that  he  was  born  3333  B.  C  ,  in  India,  at  the  foot  of  a 
mountain  near  Mathura  on  the  Junna.  [We  remarked  we  had 
always  supposed  Krishna  to  have  been  a  myth.]  No,  lie  was  a 
man,  and  the  original  of  all  the  world's  modern  Saviours.  The 
canonical  epistles  as  far  as  I  knew  anything  about  them,  were 
all  derived  from  the  writings  of  Apollonius  of  Tyana,  who,  to 
conceal  that  fact,  has  been  called  Paul  or  Paulus.  The  names 
of  James,  Peter,  John,  and  Jude,  were  attached  to  the  other 
epistles  sent  to  communities  too  insignificant  to  be  mentioned. 
All  these  teachings  were  appropriated,  either  successfully  or 
unsuccessfully,  by  Elusebius  of  Ctesarea,  to  nuike  good  his 
theological  Cliristian  scheme.  But,  he  failing  in  his  purpose  to 
some  extent,  and  I  seeing  that  it  was  a  grand  opportunity  for 
me  to  gain  renown,  acknowledged  their  authority  and  set  about 
establishing  what  Eusebius  had  failed  to  prove  true  regarding 
them  from  his  standpoint.  I  put  these  Indian  writings  of 
Apollonius  into  my  own  shape  and  eliminated  from  them  every 
mention  of  Apollonius  or  Krishna,  and  substituted  therefor 
Paul,  and  the  Christ  idea.  Tiiis  work  of  Eusebius  and  myself 
became  the  better  jtssured  in  proportion  ivs  the  original  writings 
and  the  traces  of  them  became  destroyed.  What  I  have  told 
you  is  the  truth." 

We  refer  to  account  of  Euthalius,  to  Nouvelle  Biographic 
Generale. 

According  to  the  spirit  statement  of  Euthalius,  it  is  very 
certain  that  the  Gosjxils  of  Matthew  and  John  were  both  the 
production  of  Apollonius  of  Tyana.  The  former  written  at  an 
early  period  of  his  career,  and  closely  in  accordance  with  the 
Gymnosophic  theology  or  philosophy  ;  and  the  latter  near  the 
close  of  his  life  after  he  had  matured  his  theological  conceptions. 
There  is  no  doubt  that  the  theological  and  philosophical  views 
of  Apollonius  underwent  very  material  modifications  as  he 
advanced  in  his  realization  of  the  spiritual  department  of 
natural  forces  and  causes,  and  hence  the  spiritual  nature  of  (he 
liiter  gospel  as  compared  with  the  crude,  and  less  spiritually 
develoi)ed  characteristics  of  the  first  or  original  gospel  of  his 
adoption.  There  is  a  singular  analogy  between  the  name  of 
Apollonius  and  .John.  They  are  both  designations  of  the  Light 
that  lighteth  all  men  coming  into  the  world,  the  Sun.  The 
sun  among  the  Greeks  was  alike  designated  Apollo  and  Ion  ; 
Ion  the  Greek  name    of   tlie  sun   etymologically    s[)eaking, 


EUTHAIilUS.  63 

"I"  the  one,  and  "on"  the  being — the  one  being.  Eusebius  and 
his  successors  who  liave  labored  so  hard  to  deprive  Apollonius 
of  tlie  credit  of  his  theological  labors,  have  substituted  Ion  or 
John  for  Apollonius.  In  view  of  all  the  facts  we  are  led  to 
credit  the  spirit  statement  of  Euthalius,  and  to  accept  his 
statement  that  Apollonius  wrote  the  Gospel  of  St.  John,  as  it 
is  called,  on  the  Island  of  Patmos,  where  he  also  under  spirit 
control  wrote  the  Revelations. 

The  spirit  of  Euthalius  tells  us  that  the  Acts  of  the  Apostles 
relate  the  doings  of  Apollonius  and  his  disciples,  and  that  this 
was  fully  understood  by  the  Gnostics  and  Neo-Platonists,  up  to 
the  time  of  Eusebius,  A.  D.  325  to  350.  This  is  undoubtedly 
the  fact,  since  Saul  of  Tarsus  or  St.  Paul  was  no  other  individ- 
ual than  Apollonius  of  Tyana  himself.  Ammonius  Saccas, 
Plotinus  and  Porphyry  were  undoubtedly  Gnostic  followers  of 
Apollonius,  and  all  were  what  Euthalius  testifies  they  were,  as 
good  and  pure  men  as  ever  lived.  It  is  almost  certain,  that 
tlie  divine  incarnation  in  Ajiollonius's  system  of  philosophy 
and  theology,  was  Krishna  of  the  Hindoo  theologies  called 
Kristos  in  the  Greek  language  and  known  in  the  various 
other  languages  by  still  other  titles,  as  will  be  found  in  other 
coniraunicatious. 

The  spirit  says  that  the  canonical  Epistles,  so  far  as  he  knew 
anj'thing  about  them,  were  all  derived  from  the  Avritings  of 
Apollonius  of  Tyana  ;  and  that  to  conceal  their  real  authorship 
Eusebius  attributed  them  to  Paul  or  Paulus,  which  was  but  a 
modification  of  Pol,  the  abbreviated  name  of  Axwllonius. 
Euthalius  tells  us  that  Eusebius  did  not  perfectly  succeed  in 
robbing  Apollonius  of  the  credit  of  his  labors,  and  that  he, 
Euthalius,  completed  that  work.  In  view  of  the  facts  that 
Euthalius  is  acknowledged  to  have  broken  the  Epistles,  canon- 
ical and  Catholic,  and  the  Acts  of  the  Apostles  into  chapters 
and  verses,  in  order  to  add  to  the  contents  of  the  chapters,  and 
as  it  is  also  admitted  historically,  on  the  testimony  of  Euthalius 
hhnself,  that  he  collated  them  with  the  copies  in  the  library  of 
Eusebius  Pamphilus  at  Ctesarea,  there  can  be  no  doubt  he  was 
fully  acquainted  with  the  alterations  that  had  been  made  from 
the  originals  by  Eusebius.  Indeed,  he  tells  us  that  the  Indian 
writings  of  Apollonius  were  at  that  time  in  the  Pamphilian 
library  at  C\'esarea,  and  that  he  modified  them  to  suit  himself, 
and  eliminated  from  them  the  names  of  Apollonius  and 
Krishna,  and  substituted  therefor  Paul  and  the  Christ  idea. 


64  ANTIQUITY  UNVEILED. 


POTAMO^l. 

The  Great  Alexandrian  Reformer. 


"Sir  : — There  has  never  been  a  religious  idea  promulgated 
on  earth  in  latter  times,  that  has  not  had  its  counterpart  in 
more  ancient  religious  systems.  The  principal  quarrels  of  the 
Christian  church  have  been  over  the  doctrines  of  the  Trinity, 
or  the  efibrt  to  make  three  out  of  one.  This  has  been  the 
occasion  of  a  vast  amount  of  bloodshed.  In  my  day  I  tried  to 
reconcile  these  credal  ideas  of  all  religious  systems,  and  to  amal- 
gamate them  together  ;  but  the  same  difficulties  met  my  etlbrts 
that  meet  yours  tfvday.  Ecclesiastics  have  liut  one  means  to 
keep  their  hold  upon  the  people,  and  that  is  the  encouragement 
of  ignorance  and  bigotry.  Wrest  these  from  them  and  their 
power  is  goue.  For  trying  to  regenerate  old  ideas — for  trying 
to  make  a  better  system  or  a  more  systematic  religion,  I  was 
met  by  curses,  and  I  ended  my  life  in  exile.  I  was  banished 
because  I  tried  to  purify  tlie  then  existing  religious  systems. 
But  you  liave  a  far  better  day  to  work  in,  because  you  have  the 
aid  of  the  greatest  art  of  modern  times,  namely,  the  art  of 
printing,  and  you  can  scatter  truth  all  over  the  land.  Keep  on 
with  your  work  and  although  you  may  be  persecuted  there  is 
one  thing  tliey  cannot  do — they  cannot  banisli  30U  nor  take 
your  life  at  this  day.  All  tlie  good  you  moderns  enjoy  has  been 
the  work  of  men  who  were  infidels  to  the  prevailing  creeds 
and  beliefs  of  tlieir  time.  And  in  conclusion,  I  want  to  say  a 
few  words  on  tlie  alisohite  proofs  of  spirit  existence.  We  dare 
not  as  spirits  give  tlie  masses  of  the  present  day  absolute  proofs 
of  spirit-life,  for  should  we  do  so  they  would  not  perform  their 
mission  here.  Once  in  possession  of  the  absolute  i)ro()f  of  the 
after-life  you  would  find  this  j>eople  heconiing  a  nation  of 
suicides.  First  they  must  understand  the  true  duties  of  mortal 
<'xistence  before  they  can  safely  receive  the  absolute  proofs  of 
spirit  existence.     I  am  Potamon." 

On  receiving  the  above  communication,  and  having  no 
knowledge  ourself  of  who  Potamon  was,  we  concluded  to  look 
the  matter  up.  With  the  excei)tion  of  a  four-line  mention  of 
him,  in  the  .\merican  Kncydopa'dia,  we  could  find  nothing 


POTAMON.  65 

concerning  him  in  either  of  the  English  or  American  Encyclo- 
paedias or  Biographical  Dictionaries.  After  a  protracted  search 
we  found  the  following  reference  to  this  great  Religious  Re- 
former in  the  Nouvelle  Biographic  Generale,  published  in 
Paris  in  1862,  of  which  we  give  our  translation  : 

"  Potamon,  a  Greek  philosopher  of  the  Alexandrian  school, 
was  born  at  Alexandria  and  lived  in  the  third  century  of  the 
Christian  era.  It  is  true  that,  according  to  Suidas,  who  speaks 
of  Airesis  and  Potanion,  this  philosopher  should  have  been 
contemporaneous  with  the  Emperor  Octavius-Augustus,  but 
Porphj'ry,  in  his  life  of  Plotinus,  (c.  9.),  said  positively  that 
Potamon,  according  to  his  understanding,  treated  of  a  new 
philosophy  of  which  he  laid  the  foundation.  Now  Plotinus 
was  born  about  A.  D.  250,  and  died  at  the  age  of  sixty-five,  and 
evidently  lived  in  the  third  centuiy  of  our  era.  The  same 
ought  to  be  the  ease  with  Potamon.  Now  Avhat  was  this  new 
philosophy  of  which  Porphyry  speaks,  and  of  which  he  repre- 
sents Potamon  as  the  founder,  according  to  those  descriptions 
of  Plotinus  ?  It  is  found  contained  in  two  works,  one  of  which 
was  a  commentary  on  the  "Timeus"  of  Plato,  and  the  other, 
"A  Treatise"  on  fii^st  principles.  Of  these  treatises  there  re- 
mains absolutely  nothing ;  but  we  know  something  of  the 
second  from  a  pitssage  of  Diogenes  Laertius  in  the  introduction 
of  his  book  "On  the  Lives  and  Doctrines  of  Illustrious  Philoso- 
phers." 'It  is  but  a  short  time,'  said  this  biographer,  'since  an 
Eclectic  school  was  instituted  by  Potamon  of  Alexandria, 
wliicli  selected  from  the  doctrines  of  all  the  different  sects. 
Two  things,'  Potamon  explained,  'are  necessary  to  discern 
truth  :  on  one  part,  the  principle  that  judges,  that  is  to  say, 
reason  ;  on  the  other,  the  exact  representation  of  the  objects  of 
our  judgment.  As  to  the  principles  of  things  he  recognized 
four — matter,  quality,  action  and  place ;  in  other  words,  of 
what  and  by  whom  a  thing  is  made,  how  it  is  made,  and 
where  it  is  made.  He  established  as  the  aim  to  Mhich  all  ought 
to  tend,  a  perfectly  virtuous  life,  without  excluding  at  all  times 
the  needs  of  the  body  nor  those  things  external  to  it.'  The  results 
of  this  passage  from  Diogenes  Laertius,  combined  with  the 
testimony  of  Porphyry,  are,  first,  that  Potamon  was  the  founder 
of  the  Eclectic  school,  and  that,  probably,  this  school  owes  its 
name  to  him  ;  second,  that  he  adopted  the  Peripatetic  doctrine 
relative  to  the  principles  of  things  ;  and  third,  that  in  ethics  he 
liad  attempted  a  kind  of  conciliation  between  Stoicism  and 
Epicureanism.  — C.  Mallet." 

In  the  liglit  of  the  foregoing  spirit  communication,  it  v.ould 
seem  that  Suidas  was  right  as  to  the  time  in  which  Potamon 


66  ANTIQUITY   UNVEILED. 

lived  and  taught  Eclecticism,  and  that  Porphyry,  and  M. 
Mallet,  the  French  author,  were  wrong.  Potanion  undoubtedly 
lived  and  taught  under  the  Roman  Em|xiror  Octavius-Augustus 
at  Alexandria,  and  not  in  the  third  century,  jus  erroneously 
claimed  by  M.  Mallet,  on  the  authority  of  Porphyry.  It  would 
seem  also  to  settle  the  question  as  to  tlie  disputed  age  in  which 
Diogenes  Laertius  lived  and  wrote.  Speaking  of  the  latter,  M. 
Aube  says  :  "  We  know  absolutely  nothing  of  the  life  of  Dioge- 
nes Laertius.  It  can  hardly  be  affirmed  that  he  was  born  at 
Laertia,  a  city  of  Cilicia  ;  in  what  year  is  unknown.  We  are 
reduced  to  conjectures  as  to  the  epoch  in  which  he  lived  ;  and 
on  this  point  critics  have  widely  differed.  Some,  by  an  evident 
confusion,  made  him  live  under  the  reign  of  Augustus  ;  others, 
in  the  tune  of  Constantine,"  Now,  as  Diogenes  Laertius  said, 
in  writing  of  Potamon,  that  the  latter  had  a  short  time  before 
established  a  new  school  of  philosophy,  it  becomes  almost  cer- 
tain that  Diogenes  was  contemporaneous  with  Potamon,  and 
that  they  both  lived  and  wrote  under  the  reign  of  the  Roman 
Emperor  Augustus,  at  or  about  the  time  when  it  is  said  that 
Jesus  Christ  lived  and  taught  on  earth.  Is  it  not  a  most  signifi- 
cant fact  that  so  little  is  now  known  of  those  two  great  Eclectic 
authors,  while  their  teachings  and  writings  have  been  surrepti- 
tiously api)ropriated  by  the  Christian  priesthood  and  attributed 
to  the  fictitious  man-god  Jesus?  In  view  of  the  imiK)rtance 
that  we  attacli  to  the  si)irit  return  of  Potamon,  we  cannot  re- 
frjiin  from  laying  before  our  readers,  tlie  following  translation 
of  a  passage  froni  M.  Aube's  sketch  of  tlie  life  of  this  great 
autlior  : 

"The  work  of  Diogenes  I^aertius  has  for  its  title,  'Lives  and 
Opinions  of  tlie  Most  Illustrious  Pliilosophers.'  It  comprises 
ten  books,  witii  a  preface,  whicli  contains  some  genend  consid- 
erations on  the  origin  of  philosophy,  the  division  of  tlie  sciiools, 
and  tlie  diderent  parties  among  pliilosopliers.  Diogenes  com- 
miiiices  by  opposing  the  opinion  of  tliose  who  plaw  the  cradle 
of  philosophy  in  tiie  East.  CJrecian  philosophy,  according  to 
him,  was  autociitlionous  (native  to  Greece)-  Tlie  first  j)eriod 
comprises  tlie  seven  sages.  The  second,  whidi  is  tiu^  nsre  of 
development  and  maturity,  conimencecl  with  Anaximander 
ami  I'yiliagoras  and  ended  witii  Ciirysippus  and  Epicurus.  It 
is  eml»ract'(l  tiitin-iy  in  two  schools;  tlie  Ionian  scliool,  of 
which  Anaxiniandi'r,  thi' dis(Mple  of 'I'hales,  is  tlie  diief  and 
Chrysippus  was  the  last  repn'sentatlvc  ;  !Mid  tiie  Italian  school, 
of  whicli  Pytbagonis  is  the  father,  and  which  became  extinct 


POTAMON.  67 

with  Epicurus.  Such  was  the  plan  of  Diogenes  as  set  forth  in 
the  preface  to  his  work.  It  cannot  be  denied  that  this  plan  was 
extremely  simple,  but  at  the  same  time  we  cannot  but  be  aston- 
ished that  this  historian  made,  so  readily,  an  abstract  of  the 
most  perceptible  differences  which  distinguished  the  various 
philosophical  doctrines  ;  and  that  he  mingled  thus  arbitrarily 
the  most  opposite  schools  of  philosophy." 

It  will  be  seen  from  that  extract  from  Diogenes'  writings  that 
as  a  historian  he  was  governed  by  the  Eclectic  philosophy  and 
sought  to  co-operate  with  his  contemporary  Potamon  in  pro- 
moting harmony  among  the  rival  religious  i^artisans  of  their 
epoch.  It  is  a  sad  outcome  of  their  benevolent  efforts  that  the 
Christian  priesthood,  who  sought  to  turn  their  beneficent  labors 
to  their  personal  advantage,  should  have  succeeded  in  conceal- 
ing from  their  fellow-men  the  true  source  of  their  stolen  and 
corrupted  Eclectic  treatises.  The  reason  why  Diogenes  Laertius 
had  BO  little  to  say  about  his  contemporary,  the  greatest  of  all 
reformers,  Potamon,  is  rendered  very  evident  from  the  state- 
ment made  in  his  communication,  or  the  communication  con- 
cerning him,  that  he  was  banished  for  his  efforts  to  bring  a 
religion  of  peace  to  his  fellow-men.  We  would  have  the  reader 
to  remark,  especially,  that  the  communicating  spirit  has 
nothing  to  say  about  Potamon  as  the  founder  of  a  school  of 
Ijhilosophy,  but  expressly  claims  that  he  sought  to  reconcile 
the  varying  credal  ideas  of  all  religions.  For  this  humane  and 
benevolent  effort  he  incurred  the  united  animosity  of  the  pre- 
vailing religious  sects  of  his  country* ;  for  which  he  was  banished 
and  died  in  exile.  The  parallel  which,  as  a  spirit,  he  draMS 
between  his  own  experience  and  that  which  he  reminds  us  we 
are  passing  through,  is  not  the  least  significant  feature  of  that 
communication. 

Time  and  space  will  not  now  admit  of  a  more  extended  pre- 
sentation of  the  incidents  connected  with  the  receipt  of  that 
communication.  We  will,  therefore,  point  out  a  few  things  in 
connection  with  it,  that  seeni  to  us  of  pregnant  importance. 
There  can  be  little,  if  any,  reasonable  doubt,  that  Potamon 
lived  at  the  very  time  when  it  is  said  Jesus  lived — that  he  sought 
to  institute,  as  the  communication  says,  "A  better  system,  or  a 
more  systematic  religion," — that  although  the  writings  of  all 
tlie  other  founders  of  religious  systems  in  Greece  and  at  Alex- 
andria, have  been  preserved  and  brought  down  to  our  time, 
with  the  exception  of  the  brief  reference  to  him  and  writings, 


68  ANTIQUITY  UNVEILED. 

by  his  contemporary  Diogenes  Laertius,  there  is  not  an  authen- 
tic trace  of  his  writings  preserved — tliat  he  was  an  illustrious 
philosopher  and  worthy  to  rank  with  the  founders  of  the  other 
great  Grecian  schools,  in  the  estimation  of  the  Eclectic  biogra- 
plier  Diogenes — that  the  latter  should  have  ventured  to  say  so 
little  concerning  Potamon  and  his  writings,  or  if  he  said  more 
than  has  come  down  to  us,  that  what  he  did  say  was  suppressed 
by  those  who  sought  to  rob  this  great  religious  reformer  of  the 
credit  of  his  beneficent  labors — that  his  teachings  were  con- 
demned by  the  more  powerful  of  the  great  rival  religious  sects 
or  schools  of  philosophy,  as  they  were  called,  that  then  pre- 
vailed— that,  as  the  comnmnication  says,  he  was  banislied  for 
his  attempt  to  reconcile  the  contradictory  creeds  and  dogmas 
of  the  various  religious  systems  of  his  day  and  died  in  exile — 
that  the  original  writings  from  which  those  of  the  present  New 
Testament,  as  it  is  called,  were  derived,  were  in  the  Greek 
language — that  they  are  conceded  to  have  been  obtained  from 
Alexandria,  the  native  city  of  Potamon  and  the  scene  of  his 
great  attempt  to  reform  the  prevailing  religious  systems  of  his 
tune — that  the  ChristianFathers,  so-called,  should  have  utterly 
ignored  Potamon,  tlie  great  founder  of  the  religious  system  tliat 
they  appropriated  and  attributed  falsely  to  God,  in  order  that 
they  might  the  more  readily  and  thoroughly  rule  over  their 
ignorant  and  too  confiding  fellow-beings — all  these  and  many 
other  facts  point  most  strongly,  if  not  positively,  to  the  conclu- 
sion that  Potamon,  a  great-souled,  learned  and  benevolent 
Greek,  was  the  true  author  of  the  religious  system  which,  no 
doubt  greatly  modified  and  altired  to  suit  the  interests  of 
ambitious  and  tyrannical  priests,  has  come  down  to  us,  as  the 
work  of  Jesus  Christ. 

But  by  far  the  most  significant  fact  of  all  is  the  labored  efiorts 
of  modern  Christian  sectaries  and  writers  to  show  that  Pota- 
mon did  not  found  his  Eclectic  system  of  religion  until  the 
tliird  century,  and  not  at  the  very  epoch  at  which  it  was  said 
Jesus  Christ  lived  and  taught,  as  tSuidas  stated  when  he  said 
"Potamon  should  have  been  contemi)orani'or.s  with  the  Em- 
juror  Oetavius-Augustus."  It  is  ecpially  signilkaiit  that  tiie 
sami'  efi'orts  have  Imn  put  forth  to  make  it  appear  that  Dioge- 
nes Laertius  did  not  live  and  write  his  biographical  work  "On 
the  Lives  and  Doctrines  of  Illustrious  Philosophers"  until 
the  third  century  or  later;  the  latter  having,  as  before  men- 


POTAMON.  69 

tioned,  said,  in  speaking  of  Potamon,  "  It  is  but  a  short  time 
since  an  Eclectic  school  was  instituted  by  Potamon  of  Alexan- 
dria, Avhich  chose  from  the  doctrines  among  the  different 
sects."  The  Christian  plagiarists  could  not  afford  to  have  it 
known  that  the  author  whose  writings  they  Avere  stealing, 
lived  at  the  very  time  when  they  pretended  that  their  fictitious 
man-god  lived.  It  is  amazing  that  so  monstrous  and  manifest 
a  priestly  fraud,  as  is  the  pretence  that  Jesus  Christ  was  the 
author  of  the  contents  of  the  New  Testament  should  have  re- 
mained so  long  concealed.  But  for  the  fact  that  Potamon,  the 
Grecian  sage  and  reformer,  at  last  found  the  means,  through  a 
poor,  persecuted,  and  uneducated  medium,  to  return  after 
nearly  nineteen  hundred  years  and  assert  his  place  in  the  history 
of  literature  and  learning,  the  great  mysterious  secret  of  the 
real  origin  of  the  Christian  religion  Avould  have  remained  with 
the  Catholic  priesthood,  the  only  Christian  priesthood,  in 
existence.  The  Protestant  clergy  of  the  various  dissenting 
sects  know  nothing  whatever  of  the  religious  system  about 
which  they  claim  to  know  so  much  and  at  the  same  time  con- 
fess they  know  so  little.  Question  them  about  what  they  preach 
for  positive  truth  and  they  will  tell  you  that  it  is  all  mystery — 
mystery — mystery. 

How  far  the  religious  doctrines  and  practices  selected  by 
Potamon  from  all  the  prevailing  religions  of  his  day,  have  been 
retained  by  his  Christian  plagiarists  may  never  be  fully  known, 
but  that  the  latter  havecopied  them  largely  seems  very  obvious. 
It  is  a  conceded  fact  that  The  Gospels  According  to  St.  Matthew, 
St.  Mark,  St. Luke  and  St.  John,  as  well  as  the  Acts  of  the 
Apostles,  are  but  modified  versions  of  some  older  writing  or 
writings,  the  author  or  authors  of  which  had  been  most  unac- 
countably concealed.  It  has  not  been  pretended  that  Jesus 
Christ  ever  wrote  a  lino  of  the  contents  of  the  New  Testament, 
nor  can  it  be  seriously  pretended  that  such  a  founder  of  a  new 
religion  lived  at  the  time  the  Christian  writers  assign  as  the 
epoch  of  his  earthly  career  ;  if  it  be  once  established  that  Diog- 
enes Laertius  lived  and  wrote  dilring  the  reign  of  the  Emperor 
Augustus,  as  Ave  are  ready  to  show  was  the  fact  against  the 
world. 

M.  Aube  has  fully  testified  to  the  unprejudiced  manner  in 
whicli  Diogenes  has  presented  the  doctrinal  tenets  and  creeds 
<»f  tlie  i)revailing  religious  sects  of  that  early  age,  and  there 


70  ANTIQUITY   UNVEILED. 

cannot  bo  a  doubt  tbat  liad  any  such  founder  of  a  rolij^lon,  such 
as  Jesus  is  represented  to  have  been,  lived  and  tauj^ht  tlie  doc- 
trines attriinited  to  him,  Diogenes  Ijaertius  would  have  inclu- 
ded him  in  his  biographical  list  of  illustrious  philosophers. 

Even  Suidas,  the  Greek  lexicographer,  who  stated  that 
Diogenes  Laertius,  "should  have  l>een  contemporaneous  witli 
the  Emjjeror  Octavius-Augustus,"  luus  shared  the  same  fate  as 
befel  Potamon  and  Diogenes,  at  the  hands  of  the  Christian 
l)riesthood  who,  prior  to  the  discovery  of  the  art  of  printing, 
for  fourteen  hundred  years  monopolized  the  learning  of  the 
world.  Some  Christian  authors  have  sought  to  make  it  appear 
that  no  such  person  as  Suidas  lived  and  that  the  name  was 
a.ssumed  by  the  author  of  the  writings  bearing  his  name  ;  others 
have  sought  to  show  that  he  lived  and  wrote  as  late  as  the 
fourth  century,  in  order  to  remove  him  as  far  as  possible  from 
the  time  in  which  he  actually  wrote  ;  but  there  can  be  little 
doubt  that  Suidas  lived  and  wrote  in  or  near  the  reign  of 
Augustus,  but  where  he  lived  seems  not  to  be  known.  Giraldi, 
the  Italian  poet  and  arclueologist,  writing  of  Suidas,  in  the 
sixteenth  century,  sa^s  that  it  was  under  the  reign  of  Augustus 
that  he  lived.  Judging  from  the  obscurity  thrown  over  his 
history  by  Christian  writers  generally,  we  conclude  that  Giraldi 
was  correct ;  he  deriving  his  knowledge  upon  the  subject  from 
sufficient  data  in  the  Vatican,  at  Rome,  Avhere  Ia'o  X,  allowed 
him  to  reside  while  visiting  Rome  with  his  pupil,  Hercules, 
son  of  Count  Rangone,  afterwards  known  as  Cardinal  Rangone. 
For  some  reason,  sufficient  to  his  papal  masters,  Adrian  VI, 
and  Clement  VII,  he  never  acquired  a  higher  position  than 
Apostolic  Prothonotary.  We  infer  that  Giraldi  in  his  archa?o- 
logical  researclies,  had  learned  too  nuich  concerning  tlie  true 
origin  of  the  Christian  religion  and  hence  he  was  neglected  and 
persecuted.  Tlie  simple  fact  that  he  had  discovered  that 
I'otamon,  Diogenes  Ijaertius  and  Suidas,  were  contemj)orane- 
ous  authors,  under  the  reign  of  Augustus  at  the  time  Jesus 
Christ  was  falsely  alleged  to  have  lived,  was  enough  to  have 
cost  him  his  life,  and  no  doubt  it  woidd  have  done  so,  only  for 
his  inllueiiee  witli  the  people  in  the  priest-ridden  age  and 
(•(•uiitry.  In  view,  tlu-refore,  of  the  circumstances  tiiat  we  have 
hurriedly  tiirown  together  in  the  great  i)ressure  of  our  gent  ral 
editorial  lalK)rs,  all  temling  so  strongly  to  corroborate  tliestat*^- 
nieiits  of  the  fori-goliig  spirit  coniniuniiatioii,  we  eonelude  (hut 


POTAMON.  71 

the  communication  is  authentically  from  the  spirit  of  tlie 
founder  of  tlie  Eclectic  school  of  Alexandria,  that  lie  lived  at 
the  iirecise  time  when  Jesus  Christ  is  said  to  have  lived,  and 
that  he  attemi^ted  the  greatest  and  noblest  religious  reformation 
that  is  known  in  the  past  history  of  the  world.  That  Diogenes 
Laertius  and  Suidas,  contemporaneous  writers  of  that  day, 
sliould  have  noticed  Potamon  as  the  founder  of  a  grandly 
beneficent  school  of  religious  reformers,  and  that  they  should 
have  made  no  mention  of  Jesus  Christ,  as  engaged  in  such  a 
work,  at  the  only  period  when  it  is  pretended  he  was  so  en- 
gaged, puts  an  end  forever  to  the  misrepresentation  that  the 
teachings  and  inculcations  of  the  New  Testament  were  the 
work  of  any  such  human  or  divine  being  as  Jesus. 

Every  rational  person  might  have  known  that  the  writings 
of  the  New  Testament,  were  the  work  of  a  man  or  a  school  of 
men  who  sought  to  blend  such  portions  of  the  preceding  creeds, 
doctrines,  ceremonies,  practices,  and  religious  formulas  into  a 
single  religion,  that  would  serve  to  harmonize  and  unite  man- 
kind in  one  common  effort  to  advance  the  welfare  of  all.  No 
person  can  attentively  read  the  New  Testament  writings,  and 
not  perceive  the  fact  that  there  is  hardly  a  paragraph  of  them 
which  does  not  contain  very  clear  evidence  that  it  is  but  a 
slightly  modified  reproduction  of  some  tenet  or  doctrine  of 
some  one  or  more  of  the  various  religious  systems  prevailing  at 
the  time  of  their  production,  or  that  prevailed  in  the  reign  of 
Augustus,  when  Potamon  lived  and  founded  the  Eclectic 
school  of  religious  instruction.  The  religious  systems  of  China, 
India,  Persia,  Egypt,  Greece,  Rome,  Palestine,  and  even  the 
Druidical  system  of  Northern  and  Western  Europe,  were 
largely  drawn  from  to  make  up  the  Eclectic  system  of 
religion  founded  by  Potamon  ;  a  religion  which  for  a  period  of 
more  than  a  hundred  years  after  he  died  in  exile,  was  sup- 
pressed, and  then  revived  as  being  of  divine  origin,  and  attrib- 
uted to  "les,"  the  Phcenician  name  of  the  god  Bacchus  or  the 
Sun  personified  ;  the  etymological  meaning  of  that  title  being, 
"i"  the  one  and  "es"  the  fire  or  light;  or  taken  as  one  word 
"ies"  the  one  light.  This  is  none  other  than  the  light  of  St. 
John's  gospel  ;  and  this  name  is  to  be  found  everywhere  on 
Cliristian  altars,  both  Protestant  and  Catholic,  thus  clearly 
showing  that  the  Christian  religion  is  but  a  modi  heat  ion  of  the 
Oriental   Sun    Worsbip,   attributed   to  Zoroa'iter.      The  same 


72  ANTIQUITY  UNVEILED. 

letters  I  H  S,  which  are  in  the  Greek  text,  are  read  by  Christ- 
ians "Jes,"  and  the  Roman  Cliristian  priesthood  added  tlie 
tenuinus  "us,"  mailing  the  name  of  tlie  fictitious  author  of  the 
Eclectic  system  of  Potumon,  "Jesus."  Tljis  was  a  tub  thrown 
to  tlie  Parsee  wlmle  by  tlie  successors  of  Potamon.  To  that 
name  the  latter  added  the  name  of  the  Hindoo  deity  Christau, 
thus,  as  the  representative  of  the  new  system,  making  not 
Potamon  its  founder,  but  Jesus  Christ,  the  compound  deified 
myth  of  the  Orientals  and  Hindoos,  the  nominal  head  of  the 
church. 

In  view  of  what  we  have  here  submitted  for  the  unprejudiced 
consideration  of  our  readers  on  a  topic  of  transcendent  import- 
ance, if  truth  is  ever  to  attain  to  its  proper  place  in  the  estima- 
tion of  mankind,  we  claim  to  have  taken  a  position  in  relation 
to  the  true  origin  and  nature  of  the  so-called  Christian  system 
of  religion  that  cannot  be  shaken,  and  in  order  to  test  its  value 
we  challenge  the  Christian  world  to  show  that  we  are  in  error, 
in  our  claim  that  Potamon  and  his  followers  were  the  founders 
of  the  so-called  Christian  religion,  and  not  Jesus  Christ,  as  they 
claim.  We  ask  our  readers  to  invite  the  attention  of  the  Clirist- 
ian ministry,  everywhere,  to  this  fact  and  rec^uire  of  them  in 
the  cause  of  truth  to  explain,  or  like  men  acknowledge  that  the 
religion  they  are  teaching  is  false. 

We  will  add  in  connection  with  what  we  have  previously 
ottered  bearing  upon  the  history  of  the  great  religious  reformer 
Potamon,  that  we  have  given  such  references  to  him  as  have 
comedown  to  us,  or  rather  such  references  to  liim  as  the  Ro- 
man Catholic  priesthood  have  permitted  to  reacli  tlie  jiublic. 
Whether  there  is  not  in  the  Vatican  library  at  Rome,  among 
the  secri't  archives  of  the  Pontilicial  church,  much  fuller 
information  in  relation  to  this  remarkal)le  man,  we  m;iy  never 
know.  Knougli,  however,  has  been  disclosed  to  show  tiiat 
Potamon  attenipte<l  to  formulate  a  religious  system  by  taking 
the  best  portions  of  the  various  religious  systems  of  his  time, 
and  blending  them  so  as  to  make  a  system  that  would  be 
adapted  to  take  the  place  of  all  other  rt-ligious  systems. 

\\\'  ivmarked  that  we  were  impressed  by  the  fa<"t  that  wliilc 
Diogenes  liaertius,  in  the  introduction  to  bis  inestinialile  work, 
"Till' Lives  and  Opinions  of  Illustrious  Pliilosophers,"  men- 
tions PotMiuon,  and  niaUesa  genend  statement  of  his  views  and 
teaeiiinirs  in  I  lie  int  rixluction  to   his  work,  yet  he  dixs  not  jui'- 


POTAMON.  73 

tend  to  notice  him  in  the  body  of  his  work.  We  inferred  that 
Diogenes,  had  said  so  httle  concerning  tlie  teachings  of  Pota- 
nion  as  is  preserved,  from  fear  of  consequences  personal  to 
himself,  Potamon,  having,  as  he  says  in  his  communication, 
been  banished  on  account  of  his  attempt  to  found  a  new  and 
more  perfect  system  of  religion.  On  further  investigation,  we 
conclude  that  Diogenes  Laertius  did  set  forth  the  personal 
history  and  opinions  of  Potamon,  as  he  did  the  personal  history 
and  opinions  of  all  the  other  celebrated  philosophers  of  his  time. 
In  his  work  over  eighty  illustrious  philosophers  are  treated  of 
by  Diogenes  Laertius,  all  of  them  anterior  to  Potamon,  and  yet 
not  one  word  in  the  body  of  the  work  in  relation  to  this  the 
greatest  and  most  modern  of  them  all.  The  fact  that  Diogenes 
makes  especial  mention  of  him  in  the  introduction  to  his  work, 
as  the  founder  of  a  new  sect,  that  selected  its  doctrines  from  all 
the  other  sects,  and  the  great  end  of  which  was  to  develop  a 
perfect  and  pure  life,  shows  how  far  Potamon  was  before  all  the 
other  philosophers  of  Greece.  His  school  was  established  at 
Alexandria  only  a  short  time  before  Diogenes  wrote,  and  yet 
Potamon  is  not  so  much  as  mentioned  in  the  list  of  pliiloso- 
phers,  whose  teachings  he  sought  to  embody  in  his  work. 

It  will  not  do  to  say  that  Diogenes  either  intentionally  or 
inadvertently  omitted  to  give  the  life  and  opinions  of  Potamon. 
The  probabilities  are  so  strong  as  almost  to  amount  to  a  cer- 
tainty, that  Diogenes  did  give  a  history  more  or  less  in  detail 
of  Potamon  and  his  teachings.  That  this  history  of  Potamon 
is  not  in  the  biographical  work  of  Diogenes  as  it  has  come  down 
to  us,  renders  it  most  certain  that  it  has  been  suppressed  by 
those  into  Avhose  hands  that  work  afterwards  fell.  Who  were 
the  persons  into  whose  hands  the  work  of  Diogenes  fell? 
Most  certainly  they  were  the  Christian  priesthood,  into " 
whose  liands  the  whole  literary  treasures  of  ancient 
times  fell  after  the  banisliment  and  condemnation  of 
l^otamon.  Then,  it  was  the  Christian  priesthood  who  for  some 
purpose  suppressed  that  portion  of  the  writings  of  Diogenes 
Laertius  relating  to  Potamon.  As  in  the  order  of  arrangement 
adopted  by  Diogenes,  in  the  preface  to  his  work,  he  would  have 
sketched  tlie  history  of  Potamon  and  liis  opinions  last,  it  was 
an  easy  thing  to  eliminate  that  portion  without  in  any  way 
interfering  with  the  biographies  that  preceded  the  l)iography  of 
Potamon.     Not  so   with   tlie   brief  allusion  in   the  preface  to 


74  ANTIQUITY   UNVEILED. 

Potnnion  and  his  teachings.  It  would  be  impossible  to  erase  or 
remove  it  without  showing  that  for  some  reason  a  part  of  the 
l)refa('e  had  Ix'en  destroyed,  and  hence  that  precious  remnant 
of  tiie  teachings  of  Potamoii  has  been  allowed  to  come  down  to 
us.  These  priestly  foes  to  truth  naturally  thought  that  in  those 
few  lines  of  that  preface,  no  one  would  ever  perceive  their  rela- 
tion to  the  origin  of  the  Christian  religion,  and  hence  it  did  not 
share  the  fate  of  the  biography  itself.  But  for  the  return  of  the 
spirit  of  Potamon,  his  declaring  what  he  attempted  to  do,  and 
his  ostracism  and  banishment,  therefor,  through  the  influence 
of  the  rival  religious  sects,  the  wonderful  significance  of  that 
reference  by  Diogenes  to  Potamon  would  have  continued  to 
escape  public  observation.  In  the  light  of  his  spirit  communi- 
cation its  true  significance  is  rendered  plain. 

What  was  there  in  the  writings  of  Potamon  that  was  so 
obnoxious  to  his  religious  and  philosophical  contemporaries ; 
and  to  those  who  have  since  sought  to  destroy  every  vestige  of 
the  religious  system  he  founded  in  Alexandria  in  the  reign  of 
Augustus?  Can  there  be  a  doubt  but  that  he  sought  to  l)lend 
with  the  metaphysical  theories  of  Greece  and  Rome,  the  ethical 
and  theological  systems  of  the  other  peoples  of  his  age,  and 
thus  establish  a  new  system  that  should  contain  and  eflect  all 
of  good  that  could  be  derived  from  each  and  all  of  them?  This 
was  the  part  of  true  wisdom,  and  shows  that  I'otamon  was  as 
far  before  the  philosophers  and  priests  of  his  time,  as  he  was 
before  the  Christian  plagiarists  who  appropriated  his  labors 
uncredited,  in  all  that  can  give  lustre  to  a  human  life. 

As  before  said,  we  may  never  know  exactly  what  Potamon 
taught,  but  when  we  consider  the  care  with  whicli  the  Clirist- 
ian  priesthood  have  souglit  to  conceal  the  fact  that  Potamon 
lived  and  taught  at  tlie  very  time  when,  it  is  said,  tiie  man-god 
Jesus  lived  and  taught,  we  may  naturally  infur  tliat  tiie  ti'ach- 
ings  and  doctrines  of  Potamon  were  the  same,  or  nearly  the 
same,  as  those  which  they  have  attributed  lalsely  to  Jesus.  To 
give  the  weight  of  divine  autliority  to  these  doctrines,  it  was 
indispt'iisable  to  destroy  as  far  as  possible  all  trace  of  tlieir 
human  origin,  and  henct'  so  llttli'  has  comedown  to  us  in  tiie 
name  of  till' true  author  of  tiiot^e  doetrlms,  liie  foundrr  of  the 
Kclcclie  syslrni  of  religion. 

It  lias  JMiii  the  lioast  of  Clirislian  writ*  is  that  tiiere  never 
was  <o  piTffct  a  relii^ioiis  syst«Mii  i'slabiishe<l  upon  tiieeartlias 


POTAMON.  75 

the  Christian  religion,  and  yet  there  is  not  a  tenet,  dogma, 
doctrhie,  ceremony,  form  or  prayer,  fast  or  feast,  title  of  deity, 
form  of  church  government,  official  rank  or  religious  observance 
of  any  kind,  that  is  not  identical  with  some  prototype  to  be 
found  in  one  or  more  of  the  more  ancient  religious  systems. 
That  being  so,  the  originator  of  that  religion  was  an  Eclectic, 
whether  Potamon  or  Jesus  ;  and  as  both  must  have  lived  at  or 
about  the  same  time,  if  the  latter  lived  at  all,  and  as  Potamon 
is  by  all  authorities  conceded  to  be  the  founder  of  Eclecticism 
in  religion,  and  as  Jesus  is  not  so  much  as  mentioned  by  any 
one  as  having  been  a  teacher  of  Eclecticism,  it  becomes  more 
than  a  reasonable  certainty  that  Potamon,  and  not  Jesus,  was 
the  founder  of  what  has  been  called  or  miscalled  Christianity. 

We  have  found  access  to  information  that  we  feel  confident 
will  show  beyond  all  question  that  no  such  person,  man,  or 
God,  as  jesus  Christ,  had  anything  to  do  with  establishing  the 
religion  that  has  been  taught  in  that  name.  We  have  at  our 
connnand  many  incidental  facts,  all  tending  to  show  that  the 
Cliristian  religion  is  solely  of  human  origin,  and  hfis  nothing 
especially  divine  connected  with  it. 

For  more  than  a  hundred  years  there  was  little  or  no  trace 
left  of  the  teachings  of  Potamon  or  of  the  Eclectic  system  of 
religion  which  he  founded.  About  that  time  the  books  com- 
prised in  the  New  Testament,  so-called,  were  brought  to  light, 
and  were  entitled  the  "Gospels  According  to  St.  Mathew,  St. 
Mark,  St.  Luke,  St.  John,  and  The  Acts  of  the  Apostles,"  etc. 
Why  they  were  so  designated,  and  by  whom  they  were  so 
designated,  no  one  knows,  or  if  they  did  know,  none  have  told 
us.  Those  titles  show  very  plainly  that  they  are  not  the  Gospel 
(or  God-spell)  according  to  Jesus  Christ.  If  they  had  been  the 
latter,  the  Christian  priesthood  Avould  not  have  hesitated  to 
say  so.  We  have  just  as  much  right  to  infer  that  those  writings 
were  ditierent  versions  of  the  teachings  of  Jesus  ;  and  we  have 
vastly  more  reason  to  think  so,  in  view  of  the  facts  we  have 
stated  and  those  which  we  intend  to  adduce  in  detail  in  the 
course  of  this  investigation. 

The  first  follower  of  the  teachings  of  Potamon  who  avowed 
his  conversion  to  the  Eclectic  religion  was  Ammonius  Saccas, 
of  whom  too  little  was  known,  or  at  least  too  little  of  whose 
teachings  have  been  permitted  to  come  down  to  us.  Of  this 
great  teaclier  tbt  Bi(>gr;i])hie  Universelle  says  : 


76  ANTIQUITY  UNVEILED. 

"Ammonius  Saccus,  thus  called  because,  it  is  said,  he  was  a 
sack  or  bag  bearer  in  his  youth.  He  wixs  u  native  of  Alexandria 
and  lived  toward  the  end  of  the  second  century.  His  parents 
were  pcx)r  and  Christians ;  they  raised  him  in  their  relij^ion. 
Disgusted  with  his  wearing  calling,  he  left  it  to  give  himself  up 
to  the  study  of  Philosophy,  in  which  it  is  believed  he  had 
Pantienus  a.s  his  master.  After  some  years  he  opened  a  school 
and  drew  around  him  a  great  number  of  disciples  of  whom  the 
most  celebrated  were  Herrenius,  Origen  and  Plotinus.  This 
school  is  ordinarily  regarded  as  the  first  of  the  Eclectic  philos- 
ophy. This  opinion,  nevertheless,  needs  rectification.  Eclec- 
ticism is  the  doctrine  of  those  Avho,  without  embracing  any 
particular  system,  take  from  each  system  that  which  is  most 
conformable  to  truth,  and  of  these  various  selections  arranging 
a  new  system  as  a  whole.  It  was  in  this  manner  that  Potamon 
proceeded.  But  it  is  iinpossible  to  give  the  name  of  Eclecticism 
to  the  philosophy  [why  not  religion?]  of  Ammonius,  a  mon- 
strous and  singular  collection  of  the  most  contradictory  opin- 
ions. Indeed,  not  content  with  having  amalgamated  without 
arrangement  the  fundamental  systems  of  the  different  Greek 
sects.  Epicureanism  excepted,  he  fell  into  the  same  confusion 
relative  to  religious  principles;  so  that  tlie  cliaos  of  his  doc- 
trines embraced  alike  philosopliic  opinions  and  sacred  dogmas. 
He  ought  then  to  Ije  regarded  rather  as  the  founder  of  Theoso- 
])hy  or  the  Illuminated.  Ammonius  never  wrote  anything. 
He  confided  his  princii)leH  only  to  a  small  number  of  disciples 
and  under  the  veil  of  mystery.  Meantime,  some  historians 
nuike  him  the  author  of  an  'Evangelical  Concordance,'  which 
is  found  in  the  seventh  volume  of  'Bibliotheque  de  Peres,'  and 
that  f)thers  attributed  with  better  reason  to  a  bishop  Ammo- 
nius." 

Tiie  Encyclopicdia  Britannica  says  of  Ammonius  : 

"Anunouius,  surnamed  Saccas  or  'Sack  Carrier,'  from  the 
fact  of  his  having  bi-en  obliged  in  tlie  early  part  of  his  life  to 
gain  his  livelihood  by  acting  as  a  porter  in  the  market,  lived  at 
Alexatulria  during  the  second  century  A.  I).,  and  died  there 
ii41  A.  D.  Very  little  is  known  of  the  events  of  his  life.  He  is 
s;iid  i)y  J'orjjhyry  to  have  been  born  of  Cliristian  i)arents,  aiul 
to  have  belonged  originally  to  their  faith  from  which  he  after- 
wards apostatized.  Eusebius  (Church  History,  vi,  lii,)  denies 
this  apostacy,  and  atlirms  tliat  Ammonius  continued  a  Clirist- 
ian to  the  end  of  his  life.  It  is  clear,  however,  that  Eusebius 
is  referring  t(>  another  Ammonius,  a  Cliristian,  who  lived  in 
Alexan<hia  dining  the  third  ci'iitury.  Ainnioniiis,  after  long 
study  and  meditation,  opened  a  school  for  philosophy  at  Alex- 


POTAMON.  77 

andria.  Among  his  pupils  were  Herennius,  the  two  Origens, 
Longinus,  and,  most  distinguished  of  all,  Plotinus,  who  in  his 
search  for  true  wisdom  found  himself  irresistibly  attracted  by 
Aramonius,  remained  his  close  companion  for  eleven  years, 
and  in  all  his  later  philosophy  professed  to  be  the  mere  expo- 
nent of  his  great  master.  Anmionius  himself  designedly  wrote 
nothing,  and  the  doctrines  taught  in  his  school  were,  at  least 
during  his  life,  kept  secret,  after  the  fashion  of  the  old  Pythago- 
rean philosophy.  Thus  while  all  the  later  developments  of 
Neo-Platonism  are  in  a  general  way  referred  to  him  as  their 
originator,  little  is  known  of  his  special  tenets.  P'rom  the 
notices  of  Hierocles,  a  scholar  of  Plutarch,  in  the  early  part  of 
the  fifth  century  A.  D.,  preserved  in  Photius,  we  learn  that  his 
fundamental  doctrine  was  an  eclecticism  or  union  of  Plato  and 
Aristotle.  He  attempted  to  show  that  a  system  of  philosophy, 
common  to  both  and  higher  than  their  special  views,  was 
contained  in  their  writings.  He  thus,  according  to  his  admirers, 
put  an  end  to  the  interminable  disputes  of  the  rival  schools. 
What  other  elements  Amnionius  included  in  his  Eclectic  sys- 
tem, and  in  particular  how  he  stood  related  to  the  Jewish  and 
Christian  theosophies  ai-e  points  on  Avhich  no  information  can 
be  procured.  Few  direct  references  to  him  exist,  and  these  are 
not  of  unquestionable  authority.  He  undoubtedly  originated 
the  Neo-Platonic  movement,  but  it  cannot  be  determino'd  to 
what  extent  that  iihilosophy,  as  known  to  us,  through  Plotinus 
and  Proclus,  represents  his  ideas.  Eusebius  mentions  some 
Christian  works  by  Ammonius.  As  Porphyry  expressly  tells 
us  that  Ammonius,  the  philosopher,  wrote  nothing,  Eusebius 
must  be  referring  to  the  later  Christian  of  the  same  name.  To 
this  later  Anmionius  belongs  the  'Diatesaron,  or  Harmony  of 
the  Four  Gospels/  sometimes  ascribed  to  the  philoso2)her." 

We  here  see  another  attempt,  on  the  part  of  a  Christian 
writer,  to  get  rid  of  all  trace  of  the  teachings  of  Potamon  and 
to  prevent  the  discovery  of  the  great  secret  of  the  Roman 
Catholic  priesthood  that  Potamon  and  not  Jesus  was  the 
founder  of  the  Cliristian  religion.  Both  of  the  writers  cited, 
concede  that  Ammonius  Baccas  was  reared  a  Christian  by  his 
parents.  The  English  writer  quotes  Porj^hyry  to  show  that 
Ammonius  apostatized,  but  admits  that  Eusebius  in  his 
"  Church  History  "  denied  this  apostacy  and  affirms  that  Am- 
monius ccmtinued  to  live  a  Cliristian  to  the  end  of  his  life.  It 
is  true  lie  attempts  to  get  rid  of  that  testimony  of  the  most 
erudite  and  thoi'oughly  informed  Cliristian  Father  by  saying: 
"It  is  clear,  however,  that  Eusebius  is  referring  to  another 


78  ANTIQUITY   UNVEILED. 

Ammonius,  a  Christian,  who  lived  in  Alexandria  during  the 
third  century."  We  are  not,  however,  told  by  this  very  astute 
writer  that  there  was  any  reiison  to  believe  that  the  Ammonius 
whom  Porphyry  alleged  apostatized  from  the  Christian  faith 
was  the  Christian  Ammonius  of  the  third  century  ;  nor  has  he 
pretended  tiiat  the  latter  Ammonius  was  ever  charged  by 
Porphyry  with  having  apostati/x'd  from  the  Christian  faitli. 
There  can,  therefore,  be  little  or  no  doubt  that  Eusebius  referred 
to  Ammonius  Saccas  when  he  claimed  that  he  continued  a 
Christian  to  the  end  of  his  life.  Now,  it  being  a  fact,  according 
to  Eusebius,  that  Ammonius  Saccas  was  a  Christian,  and  that 
the  Christian  doctrines  which  he  taught  were  kept  secret  while 
he  lived,  it  becomes  a  matter  of  the  deepest  interest  to  know 
what  those  Christian  teachings  were  which  Ammonius  kept 
secret.  This  English  writer  does  not  pretend  that  those  secret 
Christian  teachings  were,  what  afterwards  became  known  as 
the  doctrines  of  the  Neo-PIatonists.  It  is  true  that  the  French 
writer  above  quoted  says  that  the  secret  doctrines  of  the  Eclectic 
school  of  religionists  founded  by  Potamon,  as  the  inception  of 
what  afterwards  becaine  Christianity  were  not  the  doctrines  of 
Eclecticism ;  but  we  will  show  before  we  close  this  treatise, 
that  Ammonius  Saccas  was  a  follower  of  the  Eclectic  system  of 
religion  founded  by  Potamon  at  the  very  period  when  the 
Christian  religion  is  universiilly  admitted  to  have  originated. 

We  have  again,  in  the  case  of  Ammonius  Saccas,  the  evidence 
that  his  contemporaries  souglit  to  befog  his  history  and  teacli- 
ings.  Thanks  to  his  followers,  Herrenius,  Origen  and  Plotinus, 
this  attempt  at  Cliristiau  concealment  was  less  successful  than 
in  the  case  of  l*otamon. 

There  can  be  but  little  room  for  question,  in  view  of  all  the 
facts  which  have  been  and  which  will  yet  be  adduced,  that  the 
teachings  of  Anmionius  were  only  kept  secret  because  of  the 
certain  destruction  that  would  have  awaited  him  had  he  pub- 
licly disclosed  the  fact  tluit  Ciiristianity  was  not  of  divine  origin, 
and  that  human  spirits  held  direct  comnumion  with  mortals. 
Those  secrets  are  as  carefully  guarded  to-day,  by  the  C'hristian 
l)riesthoo(l,  as  they  wiTe  by  Ammonius  Saccas  in  the  third 
century.  Mndiiig  tliat  they  can  no  longer  resist  the  ligiit  whicli 
jNIodern  Spiritualism  is  throwing  into  the  dark  chambers  of 
mystery  in  which  (iod's  living  truths  have  been  buried  by 
impious  priestly  eralt,  these  sanctimonious  swindlers  cry  out, 


VESPASIAN.  79 

"It  is  the  Devil — it's  the  Devil's  Avork — have  nothing  to  do 
with  it."  We  answer  them  and  say,  "  It  has  been  the  Devil's 
work  that  these  most  important  truths  have  been  so  long  con- 
cealed." It  will  yet  prove  that  the  proscribed  Potamon  and 
his  followers,  have  been  the  saviours  of  their  fellow-men,  and 
not  the  cowled  deceivers  of  their  race,  who  have  stolen  the 
garments  of  sanctity,  the  more  effectually  to  accomplish  the 
enslavement  of  the  people. 


Tenth  Roman  Emperor. 


"  I  Gkeet  You,  Sir  : — I  might  as  well  introduce  myself  be- 
fore I  proceed  to  give  my  communication.  I  am  sent  here  by 
Apollonius  of  Tyana,  and  my  name  was  Vespasian.  I  com- 
manded the  forces  at  tlie  taking  of  Jerusalem.  I  was  afterwards 
an  emperor.  Amongst  the  Jews,  at  that  time,  there  was  no 
account  of  such  a  person  as  Jesus  of  Nazareth.  But  there  were 
several  Jesuses  commanding  the  mutineers  ;  yet  neither  Greek, 
Roman  nor  Jew  knew  aught  of  what  is  now  known  as  the 
Christian  Saviour.  There  was  there,  Apollonius,  who  was  what 
you  would  certainly  term,  at  the  present  day,  a  great  medium. 
By  laying  his  hands  upon  a  roll,  upon  Avhich  nothing  whatever 
was  written,  communications  would  come  from  the  spirits  of 
our  ancestors.  In  that  way  this  man  was  of  immense  benefit 
to  me  in  tlie  reduction  of  Jerusalem.  He  was  deified  after  his 
death.  His  features  and  hair  resemV^led  very  mucli  the  statues 
of  the  God  Jupiter.  He  was  looked  upon  in  our  camp  as  the 
reincarnation  of  the  God  Apollo.  By  reincarnation,  I  do  not 
mean  it  in  the  sense  in  which  you  understand  it  to-day,  but 
tiiat  he  was  a  god  in  flesh.  The  real  truth  of  the  whole  afiair 
was,  that  this  man  was  a  medium,  and  all  his  teacliings  were 
identical  with  those  in  the  God-book  of  the  Christians.  He 
ro'ouked  fevers  and  diseases,  and  they  left  those  afflicted  witli 
them.  Our  idea  of  disease  was,  that  they  were  the  result  of 
demonology — that  is,  that  they  were  produced  by  spirits  that 


80  ANTIQUITY  UNVEILED. 

were  only  clomcntary.  But  this  idea  was  incorrect,  for  since  I 
became  a  spirit,  I  have  failed  to  liiul  such  elementary  .spirits. 
IJut  I  have  found  diseased  spirits,  who  are  attracted  to  jnortals 
by  their  diseases,  and  they  make  sick,  and  help  to  kill  those 
they  obtain  control  of.  Another  thing  T  cannot  understand  is, 
that  with  all  my  endeavors  to  get  possession  of  the  old  books  of 
the  Jews,  I  did  not  succeed  in  getting  one  ;  for  the  Jews  de- 
stroyed them  rather  than  that  they  should  be  desecrated  by 
heat  liens.  Now,  how  Cliristians  can  claim  that  they  have 
copies  of  the  ancient  Hebrew  prophets,  when  I  could  not  obtain 
one,  I  cannot  understand.  This  is  something  I  leave  the  present 
(Miristians  and  Jews  to  explain  ;  because  I  searched  their  dead, 
their  houses,  their  captives,  but  could  obtain  nothing  of  them 
except  the  acknowledgment  that  the  Jews  had  such  books,  and 
none  of  them  were  allowed  to  fall  into  Roman  hands.  'My  main 
purpose  in  giving  Josephus  his  life  was,  to  get  through  him 
those  books;  but  I  failed  even  in  that  case.  The  reason  why 
Josephus  never  mentioned  this  Apollonius  was,  because  the 
Jews,  and  especially  the  Pharisees,  would  have  nothing  to  do 
with  a  heathen  prophet  or  philosopher.  In  fact  the  Jews  were 
the  lowest  heathens  of  my  time  on  earth.  They  worshipped 
everything  they  felt  like  worshipping.  They  had  no  especial 
code  or  system  of  laws.  The  man  that  succeeded  in  gaining 
the  most  followers  governed  everything  for  the  time  ;  and  that 
was  the  reason  we  Romans  were  so  severe  Avith  them.  If  they 
caught  a  lioman  soldier  by  himself,  they  would  cut  his  throat 
with  as  little  hesitation  as  they  would  kill  a  dog.  You  will 
receive  further  particulars  from  Felix,  i)roeurator  of  Judea. 
He  says  he  wants  to  givt;  his  solenm  spirit  testimony  that  he 
never  heard  of  one  St.  l*aul,  who,  it  is  said,  ])leaded  his  cause 
before  him.     I  thank  you  for  giving  me  this  hearing." 

We  refer  to  the  Penny  Cyclopsedia  for  account  of  Vespasian. 

Such  was  the  emperor  who  testihes  as  a  spirit  that  Apollonius 
of  Tyana  was  with  him  at  the  siege  of  Jerusalem,  and  acted  as 
his  medium  for  communication  with  the  spirits  of  his  aneest<irs. 
As  shown  in  our  remarks  upon  Apollonius,  both  Vespasian  and 
Titus  admitted  in  letters  to  Apollonius  that  they  were  under 
the  greatest  obligation  to  him  for  services  rendered  to  them  as 
an  oracle  or  medium.  Tin?  testimony  of  this  spirit  that  there 
was  nothing  known  at  Jerusalem,  at  the  time  of  its  capture  by 
the  Romans,  of  any  such  person  as  the  Christian  Saviour,  is 
most  important  as  cumulative  evidt-nce  that  no  such  person 
lived  at  the  time  clainu-d  as  the  period  of  his  alleged  i-arthly 
teaching.     That  Ajjollouius  was  looked  upon  in   the  Roman 


VESPASIAN.  81 

camp  as  the  reincarnation  of  tlie  God  Apollo  or  as  an  incarna- 
ted God,  and  the  fact  that  he  was  a  medium  whose  teachings 
were  identical  with  the  Christian  Scriptures,  affords  the  strong- 
est evidence  that  Apollonius  Avas  the  real  origin  of  the  Christian 
Saviour.  His  rebuking  fevers  and  diseases,  and  driving  them 
from  the  sick,  was  but  the  healing  process  &o  successfully 
practiced  to-day  by  healing  mediums.  The  suggestion  or 
statement  that  spirits  are  sometimes  diseased  and  that  they  are 
attracted  to  mortals,  imparting  to  them  disease  and  sometimes 
causing  death,  is  a  startling  fact  that  seems  to  be  largely  borne 
out  by  observed  events.  Especially  is  this  the  case  with  epilepsy, 
as  we  have  had  much  reason  to  know.  AVho  knows  how  the 
books  of  the  Jewish  scriptures  came  into  the  hands  of  the 
Christian  priesthood?  Nothing  of  them  was  known  to  the 
most  learned  of  the  Greeks  and  Romans  as  late  as  the  time  of 
Vespasian.  That  Apollonius  had  much  to  do  with  saving  the 
life  of  Joseph  us  there  is  little  doubt  from  what  Vespasian  says; 
for  it  was  the  work  of  Apollonius's  whole  life  to  master  the  re- 
ligions and  mysteries  of  every  people  then  known  to  civilization. 
He  undoubtedly  used  all  his  influence  with  Vespasian  to  save 
Josephus  in  the  hope  that  he  would  learn  the  secrets  of  the 
Jewish  religion  through  him.  Vespasian  states  that  he  spared 
Josephus  on  that  account.  This  whole  communication  of 
Vespasian  is  singularly  confimiatory  of  the  communication  of 
Apollonius.  Thus  facts  accumulate,  all  pointing  to  the  one 
result  that  there  is  nothing  original  in  connection  with  the 
Christian  religion. 


82  ANTIQUITY   UNVEILED. 


HEf^ODES    AGHIPPI   II. 
King  of  Judea. 


"I  WILL  SALUTE  YOU,  SIB,  BY  SAYING  :—ThoSe  wllO  WOUld 

obstruct  these  communications  confirm  the  saying,  'Fools  rusli 
in  wliere  Angels  fear  to  tread.'  I  \vi\s  born  into  the  mortal  life 
about  A.  D.  30,  and  departed  to  tlie  spirit  life  about  A.  D.  85.  1 
lived  at  the  time  of  the  great  triumphs  and  renowned  career 
of  Apollouius  of  Tyana,  a  man  and  a  medium  who,  ( if  people 
must  have  a  God  and  a  Saviour)  ought  to  be  the  leading  char- 
acter in  that  direction,  to-day.  I  most  jxisitively  assert,  that 
under  the  name  of  Paulinus  or  Polionos,  ApoUonius  was 
brought  before  me  for  disturbing  the  peace  of  the  country  ;  but 
nothing  could  be  proven  against  him,  except  that  he  knew 
more  about  the  Jewish  religion  than  my  own  people  did.  In 
those  days,  the  Jews  gladly  killed  any  Gentile  who  knew  more 
of  their  religion,  and  who  ct>uld  exixmnd  it  better  than  their 
learned  Rabbies.  As  I  couhl  find  no  harn»  in  the  man  except 
what  I  have  stated,  he  was  discharged.  He  was  brought  before 
me  a  second  time  about  the  time  of  the  downfall  of  the  Jewish 
state,  which  was  about  A.  D.  67  or  ftS,  when  he  was  again 
charged  with  disturbing  the  country,  by  advancing  i<k'a9  that 
were  derogatory  to  the  Jewisli  Jehovah.  But  again  his  accu- 
sers failed  to  ])rove  their  point.  ApoUonius  was,  in  fact,  a 
disciple  and  initiated  meml)er  of  the  school  of  Ganialiel,  and  so 
well  di<i  he  argue  with  his  accusers,  that  they  failed  in  all  their 
attempts  to  prove  anything  against  him.  That  Ajv>ll<>nius 
was  the  St.  l*aul  of  the  present  Christian  religion  is  plainly 
l>r()ven,  by  reading  the  various  epistles  attributed  to  him. 
Those  epistles  will  show  to  an^'  candid  inquirer  or  thinker, 
that  Paul  was  not  a  Jew.  Kvery thing  therein  goes  to  show 
that  be  must  have  l)een  a  i>erson  well  versed  in  Greek,  and  just 
such  a  writer  and  thinker  as  was  the  great  Cappadocian  snue, 
AjH)lloiiius  of  Tyana.  The  last  time,  during  my  njortal  career, 
that  1  met  ApoUonius,  was  in  the  camp  of  Titus,  Ix'fore  Jcrii- 
sai«'ni,  alK)Ut  A.  I).  70,  where  I  saw  such  spiritual  manifesta- 
tions (K'Curring  tlirough  his  mediuniship,  or  in  his  presence,  iis 
Josephus  relates  as  having  occiUTed  through  Eleazer  the  Jew. 
Jost'phus  was  in  the  camp  of  Titus  at  that  time.  Those  mani- 
festations were  similar  to  the  various  piienomena  now  well 
known  to  be  produced  by  spirits  through  mediums,  and  were 


AGBIPPA.  83 

such  as  to  incite  Vespasian  and  Titus  to  greater  endeavors  to 
overthrow  the  Jewisli  state.  I  liave  furtlier  to  say,  that  there 
was  no  Jewisla  history  or  book,  written  in  my  time,  that  could 
prove  my  people  to  have  a  history  extending  over  five  hundred 
years  before  my  time.  The  sacred  writings  all  took  their  pres- 
ent shape  in  the  days  of  Ezra  the  scribe.  This  communication 
is  not  from  a  'Jew  of  the  Jews,'  but  is  from  one  who  despised 
them  because  they  would  never  submit  to  be  properly  ruled, 
and  were  always  in  a  state  of  anarchy.  They  were  bigoted  on 
all  points,  and  it  was  their  bigotry  that  destroyed  them  as  a 
nation.  My  name  was  Agrippa  Herodes  the  Younger.  I  was 
king  of  Judea." 

For  account  of  Agrippa  Herodes  II,  we  refer  to  Smith's 
Greek  and  Roman  Biography. 

If  t)ie  communication  of  Herodes  Agrippa  the  Younger  is 
authentic  and  true,  then  have  we  positive  proof  that  Apollo- 
nius  of  Tyana  was  the  St.  Paul,  or  the  Apostle  Paul,  of  the  so- 
called  Christian  Scriptures,  and  the  true  nature  of  the  so-called 
New  Testament  is  clearly  and  certainly  known.  We  do  not 
believe  that  any  untruthful  spirit,  however  bent  on  deceiving, 
could  invent  a  story  so  consistent  with  so  many  and  widely 
variant  historical  facts.  We  therefore  conclude  that  the  whole 
conmiunication  came  from  the  controlling  spirit  intelligence  of 
him  who  was  known  as  Agrippa  Herodes  II.  The  only  other 
question  that  remains  to  be  determined,  is  the  substantial 
truthfulness  of  the  communication. 

That  Agrippa  lived,  as  he  says,  during  the  great  triumphs 
and  renowned  career  of  Apollonius  of  Tyana,  is  very  certain  ; 
and,  that  he  was  thoroughly  acquainted  with  the  distinguished 
reformatory  labors  of  Apollonius,  is  equally  certain.  Therefore, 
when,  as  a  spirit,  he  conies  back  and  testifies  that  Apollonius 
under  the  name  of  Paulinus  or  Polionos  was  twice  brought 
before  him  on  the  complaint  of  the  Jews,  and  was  twice  acquit- 
ted by  him,  he  states  what  we  have  every  just  reason  to  believe 
was  the  fact.  Agrippa  was  king  from  A.  D.  48,  until  the  con- 
quest of  Jerusalem,  and  the  dispersion  of  the  Jews,  A.  D.  70.  It 
was  during  that  time  that  Apollonius  was  brought  before  him, 
as  he  states.  The  complaint,  in  the  first  instance,  was,  that  he 
was  disturbing  the  peace  of  the  country,  which  disturbance 
arose  from  his  showing  the  people  that  he  knew  more  about 
the  Jewish  religion  than  the  Jewish  priests  knew  themselves. 
As  that  was  no  offence  under  the  law,  Agrippa  discharged  liim. 


84  ANTIQUITY   UNVEILED. 

The  charge  in  the  socoiul  instance  was  that  Apolloniiis  was 
disturbing  tlie  country  by  advancing  ideas  tliat  were  deroga- 
tory to  the  Jewish  Jehovali.  But,  on  tins  cliarge  loo,  lie  was 
acquitted.  AViiy  ?  Because  as  the  spirit  tells  us,  he,  Apollonius, 
was  a  disciple  of  the  great  Jewish  philosopher  Cianialiei,  and 
an  initiate  of  his  school,  and  was  thus  enal)Ied  to  confound 
and  defeat  his  Jewish  accusers.  Tliis  Mas,  as  the  spirit  states, 
about  A.D.  G7  or  G8.  At  that  time  ApoUoniusmust  have  been  in 
his  sixty-fifth  or  sixty-sixth  year. 

The  spirit  states  that  Apollonius  was  undoubtedly  the  Bt. 
Paul  of  the  present  Christian  religion,  and  calls  attention  to 
the  fact  that  the  epistles  attributed  to  the  latter,  were  the  work 
of  a  person  thoroughly  conversant  with  the  Greek  language 
and  literature,  and  not  of  a  Jew  at  all.  This  is  undoubtedly 
the  fact,  and  because  it  is  the  fact.  Christian  writers  have 
labored  so  hard  to  break  the  force  of  it.  Now  in  order  to  show 
our  readers  the  positive  identity  of  the  Christian  Bt.  Paul  and 
Aiwllonius  the  Cappadocian  sage  and  Saviour,  as  he  was  called 
by  his  followers,  we  refer  our  readers  to  the  account  of  the  trial 
of  the  ai)ostle  Paul  before  Agrlppa.     Acts  xxiv,  xxv,  xxvi. 

As  to  the  version  of  the  trial  of  Apollonius  before  king 
Agrippa,  as  set  forth  in  the  Acts  of  the  Apostles,  by  what  per- 
s(>n,  or  when  written,  the  writer  did  lu^t  dare  to  disclose.  It 
is  a  well  known  fact  that  this  fictitious  book  was  not  written 
until  after  all  the  other  books  of  the  New  Testament,  as  it  is 
called,  were  written  ;  and  that  it  was  written  to  explain  the 
connection  between  the  so-called  Ciiristian  (iospels  and  the 
Pauline  Epistles.  Everything  about  that  account  of  the  accu- 
sation of  l*aul  by  tlie  Jews,  his  defence,  and  of  his  being  sont 
to  Home,  shows  that  it  was  a  concocted  aflair,  to  git  away  fuMu 
the  fact  that  it  was  Apollonius  of  Tyana,  who  created  sucii  an 
excitement  among  the  Jews  ;  and  who  was  the  real  autlior  of 
the  Pauline  Epistles.  This  trial,  about  which  Christians  make 
sucii  an  ado,  is  no  where  mentioned  in  Josephus's  liistories, 
which  shows  one  of  two  tilings;  either  that  it  was  considered 
by  Joseph  us  as  a  matter  of  too  little  account  to  lie  wortliy  of 
nn'ution,  or  the  mention  of  it  has  lieen  destroyed.  That  neither 
Ai>ollonius  nor  Paul,  who  are  said  to  have  tigui«'(l  so  promi- 
nently at  that  epoch,  should  be  mentioned  by  Joseplnis  or  any 
writer  of  tliat  time,  in  any  conn<'ction  wh:itever,  would  sliow 
that    there    was   some  great    reason    for   this*  studied  silence. 


AGRIPPA.  85 

Apolloniiis  was  certainly  in  Judea  while  the  Jewish  war  was 
in  progress,  and  there  made  the  acquaintance  of  Vespasian 
whose  prophet  and  seer  he  became.  It  was  just  before  the 
breaking  out  of  the  war,  that  the  trial  before  Agrippa  took 
place,  most  probably  not  in  A.  D.  GO,  as  has  been  supposed,  but 
in  A.  D.  C7  or  68,  as  the  spirit  states.  It  was  no  doubt  this 
accusation  of  Apollonius  before  Agrippa,  and  his  discharge, 
that  constitutes  the  whole  ground  work  of  the  fabulous  account 
of  tlie  same  occurrence  in  the  Acts  of  the  Apostles:  It  was 
most  natural  that  a  Greek,  such  as  Apollonius  was,  who  was  a 
remarkable  medium,  and  who  created  an  uproar  wherever  he 
went,  on  account  of  the  wonderful  spirit  manifestations  which 
took  place  through  him  or  in  his  presence,  should  have  aroused 
the  deadly  enmity  of  the  Jewish  priests;  but  it  was  most  un- 
natural that  any  Jew,  and  especially  any  Pharisee,  should 
liave  caused  such  a  commotion,  and  caused  so  long  a  detention 
in  custody,  as  more  than  two  years.  Besides,  the  writer  of 
Acts,  inadvertently  no  doubt,  says,  that  one  of  the  charges 
brought  against  the  accused  by  the  Jews,  was  that  he  was  "  a 
ringleader  of  the  sect  of  the  Nazarenes."  This  charge  could 
apply  to  no  Jew  of  the  sect  of  the  Pharisees,  as  it  is  claimed 
that  Paul  was.  It  did,  however,  apply  especially  to  Apollonius 
who  was  one  of  those  persons  whom  the  Jews,  in  derision, 
called  Xazarites,  who,  about  that  time,  assumed  the  designa- 
tion of  Essenes.  Besides,  it  is  very  certain  that  Apollonius  as 
a  Nazarite  or  Essene,  believed  in  the  resurrection  of  the  dead. 

Indeed,  however  critically  the  statement  of  the  spirit  of 
Agrippa  is  compared  with  the  account  of  this  occurrence  in 
Acts,  the  fact  will  become  the  more  clear  that  Apollonius,  and 
not  the  Christian  St.  Paul,  was  the  individual  to  which  the 
account  in  Acts  relates.  The  spirit  then  tells  us  that  the  last 
time  he  met  Apollonius  was  in  the  camp  of  Titus,  before  Jeru- 
salem, about  A.  D.  70,  where  he  saw  such  spiritual  manifesta- 
tions take  place  in  his  presence  as  Josephus  relates  as  having 
occurred  through  Eleazer  the  Jew.  The  part  of  Josephus's 
writings  referred  to  by  the  spirit,  is  to  be  found  in  the  Antiqui- 
ties of  the  Jews,  Book  viii.,chap.  ii.  Section  5. 

What  the  spirit  of  Agrippa  says  as  to  the  antiquity  of  the 
sacred  books  of  the  Jews  is  certainly  substantially  correct. 
Whether  none  of  them  were  earlier  than  Ezra  the  Scribe,  we 
do  not  know,  and  have  no  time  to  ascertain.     We  have  only 


86  ANTIQUITY  UNVEILED. 

time  and  space  to  give  tlie  following  fncts  concerning  Ezra  the 
scribe.  We  quote  from  MeClintock  and  Strong's  Eneyelopa.'dia 
of  Tlieological  Literature,  article  Ezra  : 

"Ezra,  the  celebrated  Jewish  scribe  and  priest,  who,  in  tlie 
year  IJ.  C.  459,  led  tlie  second  expedition  of  the  Jews  back  from 
tlie  liaby Ionian  exile  into  Palestine,  and  the  author  of  one  of 
the  canonical  books  of  Scripture.  *  *  All  that  is  really 
known  of  Ezra  is  contained  in  the  last  four  chapters  of  the 
li(M)k  of  P^zra  and  Neb.  viii  and  xii,  20.  In  addition  to  the 
information  there  given,  that  he  was  a  'scribe,'  a  'ready  scribe 
of  the  law  of  Moses,'  a  'scribe  of  tiie  words  of  the  command- 
ments of  the  Lord  and  of  his  statutes  to  Israel,'  '  a  scribe  of  the 
law  of  God  in  heaven,'  and  'a  priest,'  we  are  told  by  Josephus 
that  he  was  a  high  priest  of  the  Jews  who  were  left  in  Babylon, 
that  he  was  particularly'  conversant  with  the  lawof  Moses,  and 
wa.s  held  in  universal  esteem  on  account  of  his  righteousness 
and  virtue." 

These  historical  facts,  if  they  are  facts,  would  point  to  Ezra 
and  his  time  for  the  establishmentof  the  Jewish  canons,  which 
were  no  doubt  largely  derived  from  the  Chaldean  annals. 
Whatever  Jewish  literature  existed  before  that  period  must 
have  amounted  to  very  little.  What  Deva  Bodiiisatoua  did  A)r 
the  Buddhist  religion,  and  Pamphilusand  Eusebiusof  Cjesarea 
for  the  Christian  religion,  it  would  seem  Ezra  did  for  the  Jew- 
ish religion.  In  closing  Me  do  not  hesitate  to  say  that  we 
regard  Agrippa's  communication  as  true,  and  that  it  proves 
beyond  all  question  that  Ajiollonius  of  Tyana  was  the  St.  Paul 
of  the  so-called  New  Testament. 


riilNY  THK   yOUNGKK.  87 


PlllflV  THE  VOUflGEt^. 


"Sir; — Time  is  nothing  to  a  spirit.  We  never  grow  old; 
but  we  are  cramped  by  our  mortal  conditions.  I  was 
appointed  to  the  position  of  consul  or  procurator  of  Bythinia 
.Mild  i'outus  about  the  last  part  of  the  first  century  of 
tlic  Christian  era,  by  Trajan  of  Kome  ;  and  as  I  am  an  import- 
ant witness  in  the  settlement  of  the  dispute  concerning  the 
reality  of  Jesus  Christ,  I  come  here  to-day,  by  the  invitation  of 
a  Persian  sage,  Aronamar.  [The  latter  is  the  controlling  guide 
of  the  medium.]  One  of  the  greatest  proofs  that  the  Christians 
bring  forward  to  establish  the  historical  existence  of  Jesus,  is 
my  letter  to  Trajan.  I  did  write  such  a  letter  but  the  name 
Christian  was  not  to  be  found  in  it.  That  word  is  a  forgery. 
The  word  I  used  was  Essenes  not  Christians.  The  cause  of  my 
in<[Uiry  into  the  nature  and  customs  of  the  sect  calling  them- 
selves Essenes  wa.s,  they  were  what  you  moderns  call  Commu- 
nists, and  Trajan  wanted  to  know  whether  they  interfered  with 
the  rights  of  other  people.  I  found  them  a  very  quiet  and 
inoffensive  class  of  people,  holding  everything  in  common  ; 
and  I  so  reported  to  the  Emperor.  I  had  no  knowledge  what- 
ever of  the  so-called  Christian  religion.  I  do  not  come  here  in 
malice  to  give  this  communication,  but  I  do  come  because  I 
wish  to  testify  to  the  truth.  As  I  hope  for  future  happiness  I 
affirm  that  what  I  have  stated  here  is  the  positive  and  absolute 
truth.  I  have  fulfilled  my  mission.  Sign  me  Pliny  the  Younger." 

If  that  communication  is  genuine,  then  the  disputed  points 
as  to  the  letter  of  Pliny  to  Trajan  are  clearly  explained  and  set 
at  rest.  That  it  is  genuine  I  confidently  believe.  The  letter  to 
Trajan  was  by  Pliny,  but  made  no  reference  to  a  sect  called 
Christians,  but  to  the  sect  of  the  Essenes,  from  whom  the 
Christian  priesthood  borrowed  much  of  what  they  claim  was 
divine  and  infallible  truth.  The  Essenes  were  not  Christians, 
having  existed  as  a  sect  long  before  the  alleged  birth  of  their 
god-man. 

liefer  to  Biographic  Universelle  for  sketch  of  Pliny  the 
Younger.  For  letter  refer  to  Biblical,  Theological  and  Eccle- 
siastical Encycloptedia,  of  McCliutock  and  Strong. 

Who  caji  read  that  letter  attributed  to  Pliny,  as  set  forth  in 
the  above  work,  and  believe  that  he,  the  friend  and  pro-consul 
of  the  beneficent  and  gentle  Trajan,   ever  wrote  it.      From 


88  ANTIQUITY   UNVEILED. 

bt'f^inning  to  eiul  it  bears  the  marks  of  the  pious  errors  of  the 
("luistian  priestluMxl,  who  souglit  to  find  or  produce  some 
j)Iau.sible  liistorical  evidence  that  Jesus  had  an  existence  at  some 
time  and  in  some  place.  But  they  liave  manifested  greater 
desperation  of  ever  being  able  to  produce  such  evidence,  in 
seeking  to  make  Pliny  a  witness  for  them,  than  we  supfxised 
possible.  These  pretended  Christians  of  Bythinia  and  Pontus, 
Pliny  is  made  to  tell  us,  worshipped  the  image  of  Trajan  and 
tlie  statues  of  the  Gods  and  that  the  Temples  of  the  pagan 
Romans  which  had  been  almost  forsaken  began  to  be  more 
frequented ;  that  the  sacred  pagan  solemnities,  after  a  long 
interval,  had  revived  ;  that  victims  for  sacrifice  were  bought  up, 
whereas  for  a  time  tliere  were  few  purchasers.  What  kind  of 
Christians  were  those  ? 

In  the  light  of  the  above  communication  of  the  spii'it  of  Pliny 
and  the  internal  evidence  of  fraud  and  forgery  in  the  letter 
attributed  to  Pliny,  we  may  conclude  beyond  all  doubt  or  (jues- 
tion  that  the  letter  was  a  pious  fraud  of  a  most  unpardonable 
character.  It  is  no  wonder  that  independent  investigators  of 
Christian  evidences  have  regarded  it  an  spurious.  Pliny  says 
he  did  write  a  letter  to  Trajan  reporting  the  result  of  his  inves- 
tigation of  the  practices  of  a  religious  sect  of  communists  calling 
themselves  Essenes,  made  at  the  recpiestof  the  Roman  Emperor 
Trajan  ;  aJid  that  he  found  them  a  ([uiet,  inoffensive  people. 
That  this  is  certain  the  historical  character  of  the  Essenes  will 
siiow.  And  out  of  these  few  facts  the  spurious  letter  wius  man- 
ufactured. Is  there  any  limit  to  the  baseness  of  the  founders  of 
the  Christian  religion?    We  have  failed  to  reach  it  yet. 

Applied  to  tlie  mysticoascetics,  the  Essenes,  the  letter  of 
Pliny  becomes  most  appropriate  and  intelligible,  but  as  applied 
to  tlie  Cliristian  sect,  wholly  irrelevant  and  absurd.  But,  in 
the  light  of  the  exi)Ianation  (-ontained  in  the  foregoing  commu- 
nication, the  true  import  of  Pliny's  letter  becomes  clear ;  and 
liiMt  as  late  as  the  beginning  of  tlie  second  century,  A.  I),  no 
such  person  as  .Jesus  Clirist  was  known,  and  no  such  j)i'ople  as 
Christians  had  ever  been  heard  of.  Thus  do  facts  pile  uj)  to 
show  tile  magnitude  of  the  religious  fraud  that  under  the  title 
ofClirisfiaiiity  has  been  practiced  upon  tiie  civilized  world.  In 
view  ot'siicli  siiiritiial  developments  as  the  above,  if  it  is  asked, 
"Of  wh.-it  use  is  Spiritualism?"  we  in  (urn  ask,  "  (Jf  what  use 
i.s  tnith?" 


ORIQEN.  89 


Claimed  to  have  been  a  Christian  Father. 


"  Sir  :— Many  persons  ask  this  question?  Why  do  you  and 
the  spirits  coining  througli  this  medium  lieep  constantly  agita- 
ting the  question  'did  Jesus  Christ  really  live?'  To  those  who 
are  free  from  this,  or  at  least  to  many  of  them,  it  makes  no 
difference,  but  to  the  millions  held  in  slavery  to  this  soul-killing 
doctrine  of  redemption  by  his  blood,  this  question  is  of  vital 
importance.  Centuries  of  time  have  elapsed  since  I  entered  the 
spirit  life.  I  was  reared  a  Pagan.  I  embraced  this  doctrine  in 
my  mortal  life,  but  realized  the  foolishness  of  all  its  teachings 
before  I  entered  spirit  life.  I  regret  that  I  ever  wrote  one  sen- 
tence toward  fostering  and  upliolding  the  so-called  Christian 
religion.  The  misfortune  has  been  this.  The  Christian  priest- 
hood have  been  careful  to  preserve  everything  that  I  wrote  in 
favor  of  their  religion,  but  they  have  been  equally  careful  to 
destroy  all  my  written  denunciations  of  it,  at  least  so  far  as  they 
possibly  could.  I  was  young  when  I  first  learned  of  Christian- 
ity. It  appealed  to  my  ardent  nature  so  strongly,  that  it 
subjected  my  reason  to  a  passion  for  religion,  and  especially 
for  that  religion.  But  as  I  matured  in  years,  I  became  perfectly 
aware  of  the  weak  points  of  Christianity,  and  the  more  I  studied 
it,  the  weaker  the  fabric  became,  and  because  I  became  an 
Infidel  to  that  foolish  teaching,  I  was  accused  by  my  contem- 
poraries of  having  relapsed  into  Paganism.  By  the  great  Divine, 
I  heartily  wish  I  had  never  had  anything  to  do  with  it.  I  am 
called  one  of  the  Christian  L^xthers.  I  deny  the  statement, 
because  I  do  not  want  to  be  understood  as  the  ftither  of  any 
religion.  All  religions  are  founded  upon  untruths,  and  they 
must  and  will  all  go  down  together.  I  here  declare  that 
Christianity  and  so-called  Paganism  are  identical,  for  the  one  is 
tlie  outgrowtli  of  the  other.  All  the  evidence  I  could  collect  in 
my  mortal  life  about  their  so-called  Jesus,  convinced  me  that 
no  such  person  ever  lived,  and  turned  me  against  the  Christian 
religion.  I  could  find  no  evidence  as  to  the  existence  or  place 
of  tlie  birtli  of  this  Clirist.  Tliere  was  not  a  scrap  of  authentic 
evidence  to  be  found  as  late  as  the  year  ISO  of  the  Cliristian  era, 
that  afforded  any  reliable  information  in.  relation  to  this  si>- 


90  ANTIQUITY  UNVEILED. 

called  Jesus  Christ.  The  whole  of  the  narratives  in  relation  to 
suoli  a  person,  were  derived  from  the  Cireeli  and  Egyptian  god- 
makers  I  believed  as  a  mortal,  and  as  a  spirit,  I  now  know  to 
be  tlie  faet.  Tliere  never  has  iK'en,  and  there  never  will  be,  so 
far  as  1  can  learn  Jis  a  spirit,  any  interference  whatever  between 
God  and  man.  But  men  and  women  have  been  interfered  witli 
by  spirits ;  many  of  tliem  with  good  purposes,  but  legions  of 
tliem  the  devils  of  the  spirit  life.  It  is  tliese  poisoned  and 
darkened  human  spirits  that  hang  like  a  whip  of  scorpions  o'er 
the  earth  to  lash  mortals  for  the  errors  they  have  made,  and 
are  still  propagating.  I  have  acquired  a  true  knowledge  of 
tliese  things  Jis  a  spirit,  therefore  I  affirm  tiiat  I  have  made 
this  communication  honestly,  and  have  told  the  truth  and 
nothing  i)ut  the  truth  as  I  hope  for  eternal  happiness.  I  was 
known  when  here  as  Origen." 

Refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography. 

We  think  if  our  i*eaders  will  carefully  read  the  account  of 
Origen's  life  by  the  light  of  the  foregoing  conmiunication  from 
the  spirit  of  that  great  and  learned  man,  they  cannot  fail  to  see 
the  vast  importance  of  that  spirit  communication.  It  nmkes 
plain  all  disputed  questions  in  relation  to  the  views  and  career 
of  Origen.  The  statement  of  Porphyry  that  he  was  reared  a 
Pagan,  which  can  be  found  in  the  account  of  Origen  given  in 
Smith's  Dictionary  of  Greek  and  Roman  Biograjihy,  is  jwsi- 
tively  attested  by  the  .spirit,  and  there  can  be  no  doubt  of  its 
truth.  As  he  says  at  an  early  age  he  learned  of  Christianity, 
and  during  his  youth  and  earlier  manhiH)d  was  ardently 
attached  to  that  faitli.  This  change  in  religious  convictions  in 
all  probability  contimied  until  his  visit  to  Greece  where  he  at- 
tended tile  school  of  Ammonius  Saccas,  the  follower  of  the 
founder  of  Kdecticism,  Potamon  of  Alexandria,  after  which 
time  he  no  doubt  adopted  the  teachings  of  Ammonius,  who  was 
himself  a  spiritual  medium,  and  addres.sed  his  hearers  while 
entranced,  as  do  our  modern  mediums.  From  that  time,  no 
doul)t,  dated  tlie  alienation  of  Origen  from  the  doctrines  of 
Ciiristianity  wliich  were  all  shown  to  be  untrue  l)y  the  teachings 
of  spirits.  From  tiiat  time  forward  Origen  was  no  more  a 
Cliristian  than  was  Ammonius  Saccas  ;  aitliough  ranked  among 
the  Fat iiers  of  Ciiristianity.  For  tlie  Christian  Church  to  claim 
Origen  as  <me  of  its  greati-st  lights  is  a  di-sperate  resouree,  view 
the  matter  in  any  light  we  may  ;  Imt  such  was  the  paucity  of 
evidt'uce  lor  t  be  lirst  two  hundred  years  <if  tlic  ( 'lirist  Ian  i  la, 
that  till' < 'bristiaii   priest  IkkmI   were  glail  to  a\  ail  t  lu  iiiselves  of 


JOSEPHUS.  91 

sucli  writings  of  the  excommunicated  and  lieretical  Origen  as 
they  couUl  turn  to  their  account,  while  all  the  rest  of  the  volum-- 
inous  writings  of  his  mature  life  have  been  carefully  destroyed 
or  conveniently  lost.  The  cat  is,  however,  effectually  let  out  of 
the  bag  by  the  spirit  of  Origen  himself,  who  says  he  lived  for 
many  years  an  infidel  to  the  Christian  faith,  and  died  so,  after 
satisfying  himself  by  the  most  thorough  researches  that  there 
was  no  more  truth  in  it  than  in  Paganism,  both  being^  identi- 
cally the  same.  His  positive  declaration  that  the  writings 
concerning  Jesus  Christ  in  his  time  were  unauthentic  and 
untrue,  ought  to  settle  the  question,  especially  when  it  is  so 
fully  borne  out  by  all  that  has  come  down  to  us  concerning  the 
truly  learned  and  steadfast  Origen.  That  Origen  did  not  know 
as  much  concerning  the  spirit  life  when  on  earth  as  we  do 
to-day,  his  communication  plainly  shows.  Space  will  not 
allow  us  to  enlarge  upon  this  subject.  To  do  it  justice  would 
require  a  volume. 


FLiflVlUS  JOSEPHtlS. 
Jewish  Historian. 


"  I  GREET  YOU,  SIR : — Centuries  have  rolled  away  since  I 
passed  from  my  earthly  labors.  There  are  things  in  the  spirit 
life  that  are  too  deep  for  mortal  comprehension.  Away  in  the 
higher  realms  of  spirit  life  there  are  prepared  for  you  such 
stores  of  spiritual  manna  as  you  cannot  conceive  of,  which  will 
be  poured  down  upon  you  as  soon  as  you  open  up  the  conditions 
that  will  render  this  possible.  The  obstructions  to  this  event, 
is  not  so  much  in  spirit  life  as  among  mortals.  On  account  of 
the  density  of  your  organism  as  compared  with  the  spirit 
organism,  you  have  tl\e  atmosphere  ai'ound  so  psychologized 
that  it  is  wonderful  that  a  refined  spirit  can  come  to  you  at  all. 
To  do  so,  for  such  a  spirit,  is  like  a  strong  swimmer  almost 
exhausted  by  buffeting  a  swift  current.  For  a  sensitive  and 
refined  spirit  to  force  itself  back  to  earth,  and  manifest  through 
a  medium  is  in  every  way  more  cxliausting.  [To  tliis  point  tlie 
control  of  tlie  medium  seemed  imperfect.]  Tluit  is  preliminary 
to  what  I  want  to  say  to  you  at  this  time.     My  life  was  an 


92  ANTIQUITY   UNVEILED. 

evontful  one.  I  lived  at  the  time  of  the  final  overthrow  of  the 
Jewish  nation,  whieh  was  foretold  by  our  seers,  elairvoyants 
and  trance  mediums.  I  am  here  to-day,  to  testify  in  regard  to 
a  (luestion  whieh  is  of  vital  importance  to  humanity,  and  to 
untold  millions  of  spirits  also.  It  is  in  relation  to  the  correct- 
ness of  the  doctrine  of  salvation  through  a  Baviour.  It  luus 
been  claimed  by  historians  and  writers,  tiiat  I  was  an  Ebionito 
Christian.  I  positively  deny  the  truth  of  that  statement.  I 
was  a  Jew  of  the  sect  of  Pharisees,  and  at  no  time  leaned  toward 
the  Sadducees  or  to  the  doctrines  of  the  Essenes.  I  lived  to  see 
my  nation  dispersed  and  scattered.  At  the  time  when  I  wrote 
my  histories,  there  was  no  such  man  as  Jesus  of  Nazareth — a 
doer  of  wonderful  works  ;  and  any  person  of  ordinary  compre- 
hension, can  see  that  the  passage  in  which  it  is  said  I  referred 
historically  to  such  a  man,  was  fraudulently  interpolated  by 
some  Christian  copier  of  my  history.  First,  it  interrui^ts  the 
narrative  which  I  was  writing  at  that  time  ;  and  in  tiie  second 
place,  I  always  gave  all  the  facts  that  I  could  glean  concerning 
those  persons  of  whom  I  wrote,  and  if  so  important  a  pei-son, 
as  this  Jesus  has  been  represente<l  to  have  been,  had  livc<l  at 
that  time,  I  would  have  given  a  full  descrii)tion  of  him.  There 
were  no  Christians  at  the  time  of  my  retirement  from  pul)lic  life, 
in  the  year,  100,  in  tlie  reign  of  Trajati.  Christianity  was  tlie 
sul)se(iuent  outgrowth  of  all  the  mystical  religious  systems 
j)reviously  existing.  If  any  person  will  attentively  examine 
tlie  four  (Jospels,  it  will  be  found  that  all  kinds  of  pagan  wor- 
ships are  there  expressed  to  the  understaiuling  of  those  who 
were  initiated  into  a  knowledge  of  their  true  meaning,  and  the 
final  secret  of  the  whole  atl'air  is  to  be  found  in  tiie  blue  vault 
of  heaven,  being  none  other  than  a  modified  Sabaism,  the 
worship  of  the  Sun,  ^Nloon,  IManets  and  Stars.  The  Jews  were 
in  many  resjx'cts  the  same,  and  their  idolatry  consiste<l  in 
symbolizing  the  signs  of  tlie  zodiac.  So  general  was  tliis  kind 
of  star  worship  at  the  outset  of  the  so-called  Christian  movi-- 
ment,  that  tlie  founders  of  that  religious  system,  at  first,  but 
sliglif  iy  deviated  from  the  older  religious  teachings,  but  as  tiiat 
systi'iii  struck  deeper,  they  sought  to  disguise  by  chicanery  and 
interpolation  of  new  expressions  in  tlie  writings  of  the  oUler 
authors,  the  nature  of  their  religion,  in  order  that  the  masses 
should  never  know  that  important  fact.  There  is  no  priest  nor 
clergyman  living  to-day,  wiio  can  deny  what  I  have  here  set 
forth,  if  tliev  tell  tlie  truth.  The  only  alternative  for  those  who 
still  persist  in  this  work  of  eoiiceahiient  is,  whetlier  they  ^vi'l 
confess  tills  truth  before  mortals,  or  whether  (hey  will  wait  to  be 
forced  to  i-oiifi-ss  it  l>ef"or«*  the  iiiiniortai  spirits.  II  is  only  a 
((Uestion  of  lime.     'I'o  all  these  so-ealU'<l  spiritual  leadei-s  I  will 


JOSEPIIUS.  93 

say,  you  will  have  to  return  to  the  only  religion  ever  given  by 
God  to  man,  and  that  is  direct  communion  with  the  spirit 
world  pure  and  uncontaminated  with  pride  and  selfishness. 
This  is  tlie  Christ — this  is  the  Messiah — this  is  the  light — that 
is  to  save  all  men.  Yours  for  the  perpetuation  of  truth,  Josephus. 

Refer  to  the  Encyclopaedia  Britannica  and  McClintock  and 
Strong's  Ecclesiastical  Cyclopaedia. 

We  especially  invite  the  attention  of  our  readers  to  that  most 
remarkable  comnninication  from  the  spirit  of  Joscplius.  Read 
it  again  in  the  light  of  what  is  said  of  him  and  his  works  by 
Christian  writers,  and  doubt  if  you  can  its  authenticity.  It 
leaves  nothing  that  has  been  doubtful  concerning  Josephus  and 
his  writings  unexplained.  To  suppose  it  is  the  work  of  the 
medium's  mind,  or  our  own  who  took  down  the  words  as  they 
fell  from  the  medium's  lips,  is  preposterous.  The  medium  was 
insensibly  entranced,  and  we  were  so  busy  writing  as  to  have 
no  time  to  think  of  anything  else. 

After  nearly  1800  years  in  spirit  life,  after  much  preparation 
and  effort  on  the  part  of-  high  and  learned  spirits,  who  are  co- 
operating with  us  in  our  efforts  to  get  the  naked  truth  before 
the  world,  this  purified,  refined  and  exalted  .Jewish  historian's 
spirit  returns,  and  through  an  illiterate  medium,  imparts  the 
most  important  information  that  has  ever  come  to  mortals. 
The  spirit  of  Josephus  testifies  most  positively  that  for  the  first 
hundred  years  of  the  Christian  era,  nothing  was  known  of  such 
a  person  as  Jesus  of  Nazareth,  and  nothing  known  of  any 
religion  called  Christianity  nor  of  any  sect  called  Christians. 
In  the  face  of  that  spirit  testimony  the  authenticity  of  which 
can  not  be  successfully  questioned,  we  ask  what  earthly  reason 
there  can  be  to  cling  to  the  idea  that  Jesus  Christ  had  an 
historical  or  personal  existence. 

The  communication  settles  the  question  as  to  why  Josephus 
wrote  nothing  concerning  Jesus  of  Nazareth.  That  reason  was 
that  no  such  person  lived  in  the  only  period  of  the  world's 
history  in  which  such  a  man  could  have  lived.  TJie  cliarge, 
therefore,  that  Josephus  was  governed  by  prejudice  in  taking 
no  notice  of  Jesus  and  his  alleged  history,  falls  to  the  ground. 
Joseplius  fully  confirms  the  astro-theological  nature  of  the  four 
gospels  and  the  astronomical  origin  of  the  Jewish,  as  well  as 
the  Christian  religion.  We  regard  the  counnunication  of 
Josepluis,  as  a  whole,  as  most  important. 


94  ANTIQUITY  UNVEILED. 


FLiAVlUS  PHlliOSTt^flTUS. 

The  Biographer  of  Apollonius  of  Tyana. 


"I  Salute  YOU,  SIR  :— I  wrote  the  life  and  adventures  of 
Apollonius  of  Tyana,  by  the  order  of  Julia  Donina  ;  and  no 
reasonable  person  would  suppose  lor  an  instant  that  slie  would 
have  desired  an  adept  in  Oriental  languages  to  have  transcribed 
them  for  her,  if  tlie  character  to  whom  they  related  had  not 
been  of  great  note.  Whoever  denies  the  statements  of  critics, 
that  Apollonius  of  Tyana  was  a  great  man  in  his  day  and 
generation,  denies  the  truth.  Among  the  first  and  most  renuirk- 
able  discoveries  of  the  Emi^ress  Julia,  was  the  identity  or 
striking  resemblance  of  the  sculptured  features  of  the  faces  of 
the  Koiiian  deity,  Apollo,  and  of  Apollonius  of  Tyana,  as  they 
were  then  represented  at  Home.  I  took  the  facts  of  my  history 
of  Apollonius  from  the  Memoirs  of  Damis,  (the  !St.  John  or 
iK'loved  discijjle  of  that  great  man)  from  his  birth  to  the  begin- 
ning of  the  second  century  ;  and  from  Mceragenes  to  the  time 
of  Kuasthenes.  All  these  men  were  biographers  of  Apollonius 
before  my  time,  and  from  their  works  I  wrote  my  liistory  of 
liini.  Ikit  every  eflbrt  has  been  made  by  succeeding  ])o])es  and 
enipcrors  since  the  reign  of  Constaiitine  the  CJreat,  to  destroy 
what  I  wrote  of  Ai)()llonius.  Ikit  it  is  a  fact  that  he,  Ai)()llonius, 
was,  by  the  Romans,  worshipped  in  the  days  of  Scptinuis 
Severus  as  the  great  Prometheus  or  the  saviour  of  men,  and 
this  continued  up  to  the  tiuK'  when  I  wrote  his  history.  The 
feasts  in  honor  of  him  were  always  celebrated,  in  coinu'ction 
with  a  certain  star  (such  as  the  star  of  Jiethlehem),  and  lliis 
star  was  in  the  constellation  Aries  or  the  Lainl).  Jle  was 
worshipped  as  the  centre  of  (Jod's  eternal  circl(>.  ruder  the 
i<lea  of  proj)itiatory  saerKic*',  mankind  had  sacrificed  every 
animal  from  a  frog  to  a  horse,  an<l  linally  ended  with  human 
blood  od'erings;  and  tliis  was  deemed  a  necessity  in  my  age  to 
pin-jfy  a  soul.  This  was  concurrent  with  tlie  i)urillcation  related 
by  Kuxenes.  From  his  days  to  my  time  tlu-re  was  just  as  much 
of  sacrifice  observed  as  in  itrevious  times.  Tlie  jiiirest  virgin  of 
Jlome  had  to  die  in  honor  of  tiie  god  Apollo,  and  iier  soul 
l)assed  to  Apollonius  in  Paradise.  Now  I  will  say  in  conclusion, 


PHILOSTBATUS.  95 

I  saw  hundreds  of  persons  kissing  the  Greek  cross  and  offering 
up  that  last  dying  prayer  of  the  Promethean  saviour,  accom- 
panied with  the  burning  of  myrrh  and  frank-incense  as  incense, 
the  same  as  you  see  this  done  in  the  Christian  churclies  at  your 
approaching  Easter  festival.  The  Catholic  spirits  are  so  shut 
up  in  their  earthly  acquired  dependence  upon  their  priests  that 
they  cannot  ascend  as  spirits  out  of  that  condition,  and  they 
are  forced  back  to  the  earth.  No  ascent  is  possible  for  them, 
while  thus  held,  and  they  react  upon  you  mortals  with  disas- 
trous force.  There  was  no  such  religion  as  the  Christian  religion 
in  my  day.  There  was  a  sect  who  worshipped  the  Hindoo 
Christos.  Their  religion  was  a  mixture  of  Buddhism,  Platonism 
and  Greco-Gymnosophism  ;  and  their  first  and  most  important 
rite  was  circumcision.  But  they  were  not  very  numerous  or 
widespread.  They  resided  mainly  at  Ephesus,  Cairo  and  Rome. 
The  chief  symbol  of  their  religion  was  a  circle  within  which 
were  represented  the  human  sexual  organs.  They  were 
very  secret  in  their  movements  and  their  teachings  were  very 
obscure.  No  one  knew  of  such  a  person  as  Jesus  of  Nazareth  at 
that  time.  The  Nazarites  were  held  in  the  greatest  contempt 
by  the  Jews,  and  it  was  for  that  reason  the  Christian  priesthood 
chose  that  obscure  village  of  Judea  for  the  scene  of  Jesus's 
abode.     I  am  Flavius  Philostratus." 

Refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography. 

It  is  not  a  little  singular  that  this  most  invaluable  work  of 
Philostratus  has  never  been  wholly  translated  into  English.  It 
is  very  evident  that  the  scholars  of  English  speaking  peoples, 
have  too  much  regard  for  their  popularity  to  venture  to  give 
their  patrons  an  English  translation  of  this  Christianity — 
anniliilating  narrative  of  the  life,  adventures  and  teachings  of 
the  real  author  and  founder  of  that  ecclesiastical  fraud.  It  is 
impossible  for  want  of  space  to  give  all  the  extracts  which  seem 
important  to  get  a  true  idea  of  the  value  of  this  communication. 
To  those  of  our  readers  wlio  wish  to  pursue  tlie  investigation  of 
the  subject  of  this  sketch  in  connection  with  Apollonius,  we 
would  say  that  if  they  will  refer  to  the  account  of  Apollonius 
by  Benjamin  Jowett,  M.  A.  Fellows  and  Tutor  of  Baliol  College, 
Oxford,  England,  as  published  in  Smith's  Dictionary  of  Greek 
and  Roman  Biography,  thej'^  will  there  find  in  connection  with 
tlie  life  of  Apollonius,  a  brief  discussion  of  three  very  important 
questions,  namely  :  I.  The  historical  groundwork  on  which  the 
narrative  of  Philostratus  Avas  founded.  II.  How  far,  if  at  all 
it  was  designed  as  a  rival  to  the  Gospel  History'.     III.  The  real 


96  ANTIQUITY  UNVEILED. 

character  of  ApoUonius  liimself.  These  discussions  will  show 
how  Cliristiau  critics  tlouncU'r  fruitlessly  about  to  reconcile 
undoubted  historical  facts  witli  the  fraudulent  pretences  of  the 
"  Gospel  history,"  as  they  are  pleased  to  desijjjnate  their  strinj)^ 
of  theological  fables.  It  is  a  fact  tluit  nuist  end  all  possil)le 
controversy  as  to  whether  IMiilostratus  borrowed  any  part  of 
the  "general  story  of  our  Lord's  life,"  or  whether  the  latter  was 
not  bodily  stolen  from  the  life  and  writings  of  ApoUonius  of 
Tyana,  that  Philostratus  does  not  mention  Jesus  Christ,  or  his 
twelve  apostles,  or  either  of  the  so-called  Christian  gospels,  as 
having  furnished  him  any  of  the  materials  for  his  biography  ; 
but  that  the  main  source  of  his  infornuition  was  the  memoirs 
of  Daniis  and  Maxinuis  of  yT]gre,  of  the  life  doings  and  teachings 
of  Apolloiuus  the  beloved  nuister,  written  while  yet  ApoUonius 
was  living.  It  is  certain  that  when  Philostratus  wrote  his 
biography,  Jesus  of  Nazareth  had  never  been  heard  of.  That 
there  is,  therefore,  any  striking  analogy  between  the  life  of 
ApoUonius  and  the  life  attributed  to  the  Christian  Jesus,  is 
sulllcient  to  show  that  the  latter  is  but  a  bungling  parody,  on, 
or  plagiarism  of  Philostratus's  liife  of  ApoUonius.  Of  this  fact 
we  have  now  in  hand  ampl(>  spirit  and  historical  testimony  to 
fully  establish.  We  also  call  attention  to  \ho  tldrd  chapter  of 
Charles  lilount's  English  translation  of  Pliilostratus's  (Jreek 
text,  where  will  be  found  the  sources  from  wldcli  Philostratus 
drew  his  materials  for  the  biography  of  ApoUonius. 

According  to  Charles  Blount  it  appears  tiiat  while  in  his 
work,  Philostratus  speaks  disi)aragingly  of  Mceragcnes  as  a 
reliable  authority,  he  mentions  him  in  his  communication,  as 
his  authority  for  tlie  facts  ai)pertaining  to  some  portions  of  his 
work.  On  the  other  liand,  he  njentions  Maxinuis  of  /Kgic  as 
one  of  his  autliorities  in  his  worlv,  while  in  the  comnumication 
he  does  not  mention  him,  but  mentions  Euasthenes.  Why  he 
dws  not  mention  the  Testament  written  by  ApoUonius  liimself, 
in  the  communication  we  do  not  know,  unless  he  made  but 
little  use  of  it  in  composing  bis  !)iograj)hy.  All  the  facts  would 
seem  to  indicate  tlial  Diuiiis  did  not  commenc*-  his  Memoirs  or 
ConnM<'nfaries  on  th»>  life  and  labors  of  Aj>oIl(>nins,  until  afdr 
lie  met  the  lattt'rat  Nineveh,  when  he  wason  his  way  to  India. 
At  that  time,  ApoUonius  was  j):ist  forty  years  of  age.  It  seems 
that  Maximus,  liad  made  a  record  of  the  I'vents  of  iiis  life  wliile 
at  yEga>,  in  the  Temitle  of  yEsculajiius,  where,  young  as  he  then 


PHILOSTRATUS.  97 

was,  he  gained  the  greatest  renown  as  a  healer  and  pliilosopher. 
After  leaving  iEga?,  there  seems  to  have  been  no  record  kept  of 
his  doings,  until  he  determined  to  set  out  on  the  wonderings 
in  the  search,  and  in  the  dissemination  of  knowledge,  which 
only  ended  with  his  great  old  age.  Prof.  Jowett  says  there 
seems  to  have  been  a  gap  in  his  history  of  nearly  twenty  years. 
That  is  true  so  far  as  historic  records  go,  but  not  true  so  far  as 
the  spirit  testimony  of  Apollonius  is  concerned.  After  his 
wanderings  through  the  countries  of  Asia  Minor,  fulfilling  his 
Pythagorean  probation  of  long  years  of  silence  and  contempla- 
tion, he  went  to  Antioch  and  oi^ened  a  school  where  he  taught 
the  modified  Essenian  philosophy  which  he  had  conceived, 
and  which  it  Mas  to  be  his  life's  mission  to  give  to  the  world. 
It  was  there  he  held  fellowship  with  the  great  Essenian  patri- 
arch Ignatius  of  Antioch  ;  and  in  time  gained  the  highest  name 
for  learning  and  wisdom  of  all  the  philosophers  of  his  time. 
Especially  did  he  gain  renown  as  a  healer  of  all  human  mala- 
dies by  virtue  of  his  sympathetic  and  magnetic  nature.  At  that 
period  there  seems  to  have  been  a  great  outpouring  of  spirit  power 
upon  the  people  of  southwestern  Asia,  and  especially  upon  the 
jK'ople  of  Judea.  Hearing  of  the  wonderful  doings  of  Apollonius 
at  Antioch,  the  Jews  became  importunate  that  he  should  appear 
among  them,  and  at  length  prevailed  upon  him  to  visit  Jerusalem 
for  which  place  he  set  out.  Apollonius  in  his  spirit  communication 
recounts  the  incidents  attending  his  entrance  into  Jerusalem, 
and  the  result  substantially  as  is  related  in  the  gospels  of  the 
Christians  concerning  Jesus  of  Nazareth.  The  jealousy  of  the 
Jewish  priesthood  was  so  aroused  against  him,  on  account  of 
the  popuhir  excitement  occasioned  by  his  wonderful  work  of 
healing  among  them,  that  he  was  compelled  to  seek  safety  by 
flight.  Returning  to  Antioch,  he  resumed  his  teachings  there, 
and  continued  them  until  he  decided  to  start  for  India.  There 
is  no  doubt  some  good  reason  why  that  portion  of  Apollonius's 
life  work  is  not  forth-coming  at  this  time,  which  will  be  dis- 
closed in  the  future.  It  is  by  no  means  certain  but  that  the 
copy  of  Philostratus's  work  that  has  been  permitted  to  come 
down  to  us,  has  been  largely  suppressed  by  the  Christian 
pontiffs  or  their  kingly  tools.  Tliat  gap  covers  the  precise  time 
wlien  it  is  said  Jesus  of  Nazareth  was  performing  those  mira- 
cles of  spiritual  power,  for  performing  M'hich  he  has  l)een 
worshipped  as  God.  In  this  connection  Ave  are  led  to  notice 
one  passage  in  the  GosjU'l  According  to  ]\Iatthew,  which  shows 


98  ANTIQUITY   UNVEILED. 

that  the  hero  of  that  Gospel  was  not  a  Galilean,  but  quite 
another  person.     Matthew  iv,  23,  24. 

"And  Jesus  went  about  all  Galileo  teachinj?  in  their  syna- 
gogues, and  preaching  the  gospel  of  the  kingdom,  and  healing 
all  manner  of  sickness  and  all  manner  of  disease  among  the 
people. 

"And  his  fame  went  throughout  all  Syria  ;  and  they  brought 
unto  him  all  sick  people  that  were  taken  with  divers  diseases 
and  torments,  and  those  which  were  possessed  with  devils,  and 
those  which  were  lunatic,  and  those  that  hud  the  palsy  ;  and 
he  healed  them." 

Now  so  far  as  Syria  is  concerned,  that  was  certainly  the  case 
with  ApoUonius,  who  at  Antioch,  the  cixpital  city  of  Syria,  was 
overwhelmed  with  his  labors  as  a  mediumistic  healer.  That 
ApoUonius,  who  had  for  many  years  been  performing  his 
miraculous  cures  in  the  very  heart  of  Syria,  should  have 
acquired  fame  in  that  extensive  country  was  natural,  but  that 
Jesus  of  Nazareth  of  whom  no  one  had  heard  until  then,  should 
have  had  such  an  extensive  fame  in  so  short  a  time  was  per- 
fectly absurd.  We  venture  to  say  that  that  brief  mission, 
attributed  to  Jesus  of  Nazareth  in  after  centuries  as  having 
been  performed  in  Galilee  and  Judea,  was  nothing  more  nor 
less  than  a  parody  on  the  account  of  the  journey  made  by 
ApoUonius  from  Antioch  to  Jerusalem,  and  his  stay  among  the 
priest-ridden  and  superstitious  Jews.  He  would  naturally  have 
gone  by  way  of  Galilee,  and  no  doubt  preached  and  healed  as 
he  went,  creating  the  very  excitement  among  the  Jews  that 
he  created  wherever  he  went  afterwards,  from  India  and  Egypt, 
to  the  most  polished  cities  of  ancient  (Jreece  and  Rome.  Reader, 
is  not  this  a  most  natural  and  unavoidable  inference?  It  is  just 
this  part  of  the  grand  and  unprecedented  career  of  ApoUonius 
that  has  been  blotted  out.  Is  it  not  most  significant  that  it 
is  during  the  ])eriod  of  tliis  journey  of  ApoUonius  to  Jerus;ilem 
by  way  of  Damascus  and  Galilee  that  tiie  only  part  of  the  life 
of  Jesus  Christ  our  liord  that  amounted  to  anything  is  fixed? 

But  more  than  all  else,  is  the  testimony  of  the  spirit  of  IMii- 
lostratus  important,  when  lie  tells  us  that  in  the  third  century 
at  Rome,  tlie  espt-cial  and  original  seat  of  t lie  Christian  Chureli, 
tiiat  ApoUonius  of  Tyana  w:is  worsliippcd  as  tlie  Saviour  of 
men,  at  the  very  time  lie,  Philostratus,  wrote  his  biography. 
Is  this  not  a  most  significant  fact,  for  fact  it  is,  as  Christian 
writers  are  forced  to  admit?     Had  Jesus  of  Nazareth  been  so 


PHILOSTRATUS.  99 

worshipped  at  that  time,  what  sense  or  reason  would  there  have 
been  in  tlie  Emperor  Severus  and  his  subjects  to  have  wor- 
shipped Apollonius  as  a  saviour?  But  tliis  is  not  all,  the  star 
dedicated  to  Apollonius,  was  a  star  in  the  zodiacal  constellation 
Aries  or  Agnis,  the  Lamb,  in  which  the  Sun  crossed  the  equi- 
noctial line,  at  the  vernal  equinox,  thus  identifying  Apollonius 
as  the  crucified  lamb,  whose  crucifixion  redeemed  the  world 
from  the  desolation  and  death  of  winter.  The  sacrifice  of  the 
purest  virgin  of  Rome  to  Apollo,  the  Sun-god,  and  the  supposi- 
tion that  her  soul  passed  to  Apollonius  in  Paradise,  shows  the 
veneration  in  which  the  memory  of  the  latter  was  held,  at  least 
one  hundred  and  fifty  years  after  his  transition  to  spirit  life. 

We  know  from  dear  bought  experience,  that  the  spirit  of 
Philostratus  is  correct  when  he  sayn  that  Roman  Catholic  and 
other  Christian  spirits  are  the  curse  of  humanity  on  account  of 
their  spiritually  but  voluntarily  enslaved  condition,  and  their 
earth-bound  purgatorial  despair. 

It  is  certainly  true  that  there  was  no  Christian  religion  at 
Rome  until  more  than  fifty  years  after  Philostratus's  transition 
from  earth.  The  religion  relating  to  the  worship  of  the  Hindoo 
Christos  was  not  openly  taught  and  the  sect  was  without 
influence.  Their  symbol,  the  phallic  cross,  showed  the  Indian 
origin  of  their  belief.  No  such  person  as  Jesus  of  Nazareth 
Avas  then  known,  and  the  great  probability  is  that  Apollonius 
was  the  Nazarite  who  went  through  Galilee  to  Jerusalem.  He 
was  undoubtedly  an  Essene,  and  the  Essenes  were  called 
Nazarites  by  the  Jews  as  a  term  of  reproach.  It  is  impossible 
for  us  to  dwell  more  fully  on  this  most  valuable  communication, 
but  we  have  adduced  more  than  amply  enough  to  show  its 
substantial  correctness  from  beginning  to  end. 


100  ANTIQUITY   UNVEILED. 


COSMflS    IflDlCOPLiEOSTES. 
A  Greek  Geographer  and  Antiquarian. 


"  May  we  be  blessed  in  the  service  of  truth  :— I  lived 
in  tlio  sixth  century  and  I  was  a  traveller.  I  am  known  in 
connection  with  what  is  called  the  Adulian  Marble.  It  is 
claimed  that  this  marble  has  inscribed  upon  it  the  life  and 
career  of  Ptolemy  Euergetes.  Such  is  not  the  fact.  I  was  the 
first  one  to  call  this  to  the  notice  of  the  learned  of  my  day.  The 
real  facts  of  the  case  are  tliese.  I  did  not  know  them  as  a  mortal, 
but  I  now  understand  them  as  a  spirit.  Upon  that  marble  are 
the  keys  of  tlie  Christian  religion.  That  is,  the  symbols  are 
there.  The  learned  of  to-day  treat  this  marble  as  if  it  were  the 
history  of  a  single  king,  when  in  reality  it  contains  all  such 
things  as  the  doctrine  of  the  trinity — the  comnumion — the 
l)lood  of  Bacchus — the  feast  of  the  goddess  Ceres,  and  other 
things  analogous  to  C'hristian  doctrines  and  observances.  But 
tiie  Christian  priestliood  are  blind  to  tilings  which  they  know 
to  be  true.  Tliey  will  never  read  inscrii)tions  right,  that  are 
dangerous  to  their  infernal  superstition  ;  but  light  will  be 
tliroun  upon  these  things.  If  mortals  do  not  stand  up  to  their 
duty,  truthful  spirits  will.  We  want  no  interference  by  jiriests 
witli  the  truth.  Even  now,  in  tlie  excavations  that  are  being 
made  for  ancient  ruins,  tliey  are  continually  manufacturing 
plates,  in  imitation  of  ancient  ones,  to  support  tlie  Old  Testa- 
ment, and  their  operations  should  be  closely  watched  by  Spirit- 
ualists and  Materialists.  No  tricks  are  too  dark  for  them,  that 
tliey  tliink  will  helj)  them  to  prolong  their  power.  If  this 
communication  is  thought  upon  and  acted  upon,  it  will  do  a 
vast  amount  of  good.  My  name  here  was  Cosmas  Indicopleustes. 

For  account  of  Cosmas  Indicopleustes  we  refer  to  Encyclo- 
j)a'(lia  Britannica. 

When  Cosmas  tells  us  tliat  "the  Christian  jiriesthood  are 
blind  to  things  which  they  know  to  be  true;  that  they  will 
never  read  inscriptions  right  that  are  dangerous  to  their  infernal 
sui)erstition,"  he  undoubtedly  speaks  whereof  he  knows,  and 
l)lainly  implies  that,  they  have  acted  upon  that  policy  in  regard 
to  the  Adulian  iiiseription.  Cosmas  tells  us  that  even  now,  that 


BARTIIELEMY.  101 

priesthood  under  the  pretence  of  honestly  searching  for  the 
buried  evidence  of  the  truth  of  the  Old  Testament,  arc  engaged 
in  counterfeiting  relics  to  bolster  up  that  foundation  of  the 
Christian  Scripture.  But  it  Avill  not  avail.  The  truth  is  to  be 
found,  not  buried  beneath  the  mouldering  ruins  of  mortal,  and 
perishable  antiquity,  but  in  those  realms  of  light  and  truth 
■where  dwell  the  truly  great,  and  good  and  wise  of  all  the  ages. 
Brethren,  sisters,  look  up  into  the  beaming  sky  above  you,  if 
you  would  enjoy  the  sunburst  of  living  light — not  adown  the 
dark  vistas  of  the  still  lingering  gloom  of  the  dying  and  dead 
past.  *'  Let  the  dead  past  bury  its  dead,"  and  let  us  seek  light 
and  guidance  from  the  teachings  of  true,  good,  and  wise  who 
are  before  us  ;  not  from  those  who  insist  on  groping  backward 
into  the  darkness  that  grows  deeper  and  deeper,  the  further  it 
is  penetrated.  At  least  this  to  me  seems  the  true  way  of 
wisdom. 


JEAfl  JACQUES  Bflt^THHLtEJVLV. 
A  French  Scholar. 


"  Good  day,  sir  : — The  great  difficulty  that  an  antiquarian 
and  searcher  into  tlie  mysteries  of  the  i)ast  has  to  contend  with 
is  the  opposition  to  anything  that  will  tiirow  light  on  the 
origin  of  tlie  Christian  religion.  In  tlie  first  place,  you  are  all 
more  or  less  dependent  upon  persons  who  subscribe  their  money 
to  iielp  you,  in  various  ways,  in  your  researches  into  the  mys- 
teries of  the  past ;  and  you  nuist  be  careful,  no  matter  what  you 
may  discover,  of  not  trespassing  upon  their  religious  beliefs. 
But  no  antiquarian  that  ever  lived  has  failed  to  discover  tliat 
the  wliole  of  the  modern  Christian  religion,  under  the  different 
forms  of  symbolic  worship,  is  written  upon  all  the  teni})les  and 
tombs  of  auti(iuity.  But  not  being  able,  Avhen  I  lived  on  earth, 
to  do  as  I  pleased,  I  left  a  key  for  those  who  desired  to  use  it,  or 
who  had  the  means  to  sliow  up  the  subject  of  the  Christian 
religion  in  its  true  light,  and  this  was  called  the  Alphabet  of 
Palmyra,  by  means  of  which  certain  inscriptions  upon  the 
ruins  of  the  temples  of  that  ancient  city  could  be  used  to  tlirow 
a  Hood  of  light  upon  all  the  ceremonies  of  Christianity.    There, 


102  ANTIQUITY  UNVEII-iED. 

is  set  fortli  the  doctrine  of  the  Trinity  ;  tlicre,  is  to  be  found  tlie 
censor ;  there,  is  represented  tlie  euchiirist  in  the  feast  of 
IJaccluis  ;  there,  are  the  priestly  robes  ;  tliere,  are  tlie  mitre  and 
other  insignia  of  popes,  cardinals  and  bishops  ;  there,  are  olli- 
ciating  priests,  all  paraded  before  you  on  those  ancient  ruins; 
and  on  other  ruins  in  Kartoum,  Egypt,  and  in  what  is  known 
as  the  Abyssinian  desert,  these  things  have  been  frequently 
seen.  There,  also  you  will  find  the  identical  head  that  is  to  be 
found  engraved  in  Christian  bibles,  as  the  representation  of 
Jesus  of  Nazareth,  carved  as  the  object  of  heathen  veneration. 
On  tombs  especially  this  may  be  found.  It  was  my  belief  at 
first,  from  the  knowledge  I  obtained,  that  this  face  or  head  was 
the  representation  of  Ptolemy  Euergetes  ;  but  I  have  found  out, 
as  a  spirit,  that  it  was  of  much  later  origin,  and  represents  the 
likeness  of  the  reviewer  of  ancient  symbolism — Apollonius  of 
Tyana.  I  have  also,  from  the  examination  of  drafts  made  by 
Sir  Warren  Hastings,  of  the  cave  of  Eleplianta,  in  India,  found 
that  instead  of  the  Jews  wearing  the  robe  or  dress  that  is  set 
down  in  history  as  having  been  worn  by  Herod,  that  it  was 
worn  by  the  tyrant  Cansa,  representing  the  slaughter  of  the 
innocents,  in  the  cave  of  Elephanta.  I  am  also  satisfied  that 
the  Adulian  marble  represents  the  life,  adventures  and  miracles 
of  Ajwllonius  of  Tyana  and  not  of  Ptolemy  Euergetes  ;  because 
the  characters  that  are  there  engraved  or  cut  do  not  belong  to 
the  time  or  age  of  that  king,  but  they  do  belong  to  an  age  about 
three  hundred  years  later,  which  would  bring  them  down  to 
the  death  of  Apollonius.  Besides,  I  know  that  there  were  to 
be  found  in  basso-relievo,  on  tombs  and  temiiles,  the  face  and 
effigy  of  that  extraordinary  man.  Another  fact  bearing  on  this 
point  is  this  :  In  our  antiquarian  researches  Me  accjuire  tlie 
faculty  of  distinguishing  difierences  of  character  and  style 
between  the  antifjuities  of  diflereiit  ages.  I  might  possibly, 
after  controlling  this  man  for  a  certain  length  of  time,  be  able 
to  show  you  what  we  anticpiariaiis  undei-stand  as  to  these 
diflereiices  of  face,  form,  symbols  and  signs,  and  thus  distin- 
guish those  of  one  age  from  another  ;  but  to  do  this  upon  the 
first  control  of  this  medium  would  be  inqiossible  for  me.  I  want 
to  say  further,  that  there  may  be  scholars  who  come  here  from 
the  spirit  worhl  who  will  convey  their  ideas  more  clearly  and 
exi)licitly  than  I  have  done  ;  for  under  tlie  circumstances,  it  is 
with  the  greatest  difficulty  I  have  been  able  to  force  this  co>n- 
munication  tlirougli  the  niodium.  My  name  was  Jean  Jacijues 
IJartheleniy.  I  passed  to  spirit  life  in  17!)o.  I  was  tlu' autlior 
of  tlie  travels  of  Anacharsis  the  Younger." 

Uefer  to  account  of  Barthelemy  in  tiie  Tsouvelle  l}i()gra])hie 
Oenerale. 


BABTHEIiEMY.  103 

The  spirit  of  this  learned  antiquarian  and  reader  of  inscrip- 
tions tliat  returns  and  confesses  tliat  lie  did  not  dare  to  disclose 
what  he  knew  to  be  tlie  trutii  in  regard  to  tlieni,  doubtless  gives 
us  a  true  account  of  facts  as  he  knows  tliem.  As  a  spirit  he 
congratulates  liiniself  that  he  at  least  left  behind  him  in  his 
essay  on  the  language  and  alphabet  of  Palmyra,  the  key  by 
whicli  Avhat  he  left  undone  may  be  attained.  But  the  fact  of 
greatest  signiticance  is  that  the  monuments  in  Upper  Egypt 
and  Ab^'ssinia  that  have  been  supposed  to  have  been  erected  in 
honor  of  King  Ptolemy  Euergetes,  are  in  reality  the  monu- 
ments erected  by  the  Gymnosophists  of  Upper  Egypt  and  the 
regions  still  higher  up  the  Nile,  in  honor  pf  the  great  philoso- 
pher, medium  and  teacher,  Apollonius  of  Tyana.  It  is  a 
historical  fact  that  Apollonius  travelled  all  over  those  regions 
after  his  famous  interview  with  Vespasian  at  Alexandria  and 
made  a  deep  and  lasting  impression  among  the  meditative  and 
philosophical  religionists  of  those  distant  regions. 

In  relation  to  the  Adulian  inscription,  in  view  of  all  the  facts, 
I  conclude  that  the  throne  or  monument  at  that  time  was 
erected  by  Ptolemy  Euergetes  about  220  B.  C,  and  that  a  part 
at  least  of  the  inscription  upon  it  relates  to  that  Egyptian  king. 
But  when  Apollonius  visited  Adulis  three  hundred  years  later, 
his  followers,  who  were  then  in  control  of  aflairs  in  that  city, 
made  an  inscription  upon  it,  commemorative  of  the  doctrines 
and  religious  observances  inculcated  by  Apollonius.  In  noticing 
the  communication  from  the  spirit  of  Cosmas  Indicoi^leustes, 
I  searched  the  works  of  various  writers  for  information  in 
reference  to  the  Adulian  inscription  and  found  that  a  part 
of  the  inscription  had  disappeared.  This  is,  to  say  the 
least,  very  significant.  Is  it  not  more  than  probable  that  soine 
pious  Christian  i^riests  have  recognized  the  importance  of 
erasing  that  tell-tale  portion  of  the  inscription?  I  do  not  hesi- 
tate to  say,  from  my  large  experience  in  testing  spirit  commu- 
nications, that  the  statements  coming  from  Cosmas  and  Bar- 
thelemy  are  true.  It  is  a  fact,  amjily  attested  by  truthful  spirits, 
tliat  they  have  vastly  more  opportunity  of  knowing  what  is 
true,  even  as  to  the  affairs  of  earth,  than  they  had  when  they 
were  here  in  the  mortal  form  ;  and  having  nothing  to  lose  by 
telling  the  truth,  and  everything  to  gain  by  doing  so,  their 
statement  may  be  depended  on  when  not  inconsistent  with 
probabilities  or  known  facts.  The  positive  evidence  of  the  truth 


104  ANTIQUITY  UNVEILED. 

of  these  spirit  statements  is  within  reach,  and  they  will  doubt- 
less l)e  fully  verified  in  time.  According  to  the  Penny  Cyclo- 
pa-dia  t lie  inscription  may  he  found  in  Montfaucon's  CoUectia 
Nova  Patrum,  also  in  Fabricus'  Bibliotheca  Gra;ca,  and  Chis- 
hull'.s  Antiquita  Asiaticae. 


HE|Mf^V  SflLiT. 

An  Eminent  English  Traveller. 


"  Good  day,  stk  : — There  is  no  antiquarian — no  inscription ist 
— no  linguist,  but  absolutely  understands  that  all  historic  reli- 
gions, either  through  relics,  monuments  or  scrolls,  have  their 
origin  in  the  sun;  and  that  all  the  ancients,  although  their 
religions  may  be  diversilied,  started  on  that  central  pivot,  the 
Sun.  And  after  a  most  laborious  ellbrt  to  come  here  tt)-day, 
and  through  an  uneducated  man  to  state  what  1  know,  I  liud 
it  most  dilHcult  (as  you  mortals  cannot  and  will  not  know,  until 
you  become  spirits, )  to  carry  out  my  purpose.  We  will  com- 
mence with  this,  (what  has  been  said  l)eing  only  preliminary.) 
'  Abrasax.'  Vou  will  find  that  this  word  wlierever  written  or 
carved,  is  claimed  to  have  been  derived  from  tiie  Hebrew  Ab 
lien,  and  has  Ix'en  said  to  designate  what  might  be  termed  in 
Hebrew — 'father;'  but  in  no  case  can  tlie  learned  claim  that 
this  is  true,  for  in  reality  it  relates  to  the  Persian  god  Mithras  ; 
and  the  Abraxas  or  Abnisax,  means  tlie  anuiiet  worn  by  the 
ancients  ;  and  jn  all  cases  is  traced  to  INIIthras,  as  tyjiieal  of  the 
Sun.  1  will  next  refer  to  (J.  lielzoni's  great  discovery  at  Tiiebes, 
where  basso-relievos  cover  tlie  sides  of  a  tomi)  that  no  antiipuv- 
rian  can  claim  to  uiulei*stand  in  any  other  light  tlian  astronom- 
ical. Also  in  the  works  of  Kdward  J{uppel,  and  his  diseoveries 
in  Kgypt,  Nubia,  and  Kordofaii,  it  will  be  foimd  that  all  tlie 
ti-mjile  inscriptions  and  tomljs,  are,  in  every  casi',  eitiiwr  built 
according  to  the  ancient  system  of  astrology;  or,  tiieyareso 
sculptured,  outside  and  in,  as  to  render  tiieir  astrological  rela- 
tions ajiparent.  The  lirsl  thing  that  strikes  tlu-  attention  of  an 
antiquarian,  are  certain  symbols  always  known  as  representing 
tlie  sun,  or  tlu>  centre  of  tlie  solar  system,  ^'ou  will  also  (ind  in 
the  writings  of  Hel/oni,  concerningtheOasisof  .Iu|)iter  Aninum, 
that  tlie  wliole  ancient  svstem  isa  cond)iiuition  of  tlie  Sun  with 


HENRY  SALT.  105 

the  first  sign  of  the  zodiac,  or  -with  Aries,  the  Ram  or  Lamb. 
The  same  kinds  of  basso-relievos,  only  of  a  ruder  character,  are 
found  in  the  bases  of  the  temples  of  India  ;  among  the  principal 
of  which  are  the  caves  of  Elora  and  Elephanta.  And  that  this 
principle  is  just  as  much  observed  to-day,  in  these  ancient 
countries,  I  am  prepared  to  prove,  by  the  temples  of  Shoemadoo 
near  Pegu  in  Birmah,  called  in  English,  the  Golden  Supreme  ; 
also  by  the  temple  near  Rangoon  of  the  Shoe  Uagon  or  Golden 
Dagon.  These  temples  are  built  upon  exact  astronomical  prin- 
ciples. This  last  modern  Dagon  throws  a  full  light  upon  the 
nature  of  the  temple  of  the  Philistines,  spoken  of  in  the  Hebrew 
text,  where  Dagon  fell  down  before  the  ark.  No  learned  com- 
mentator can  deny  the  identity  of  the  modern  Dagon  with  the 
ancient  one.  And  now  for  my  final  eflbi't  through  this  man,  to 
show  where,  from  inscriptions  and  ruins  still  existing,  I  think 
it  will  be  found  that  true  civilization  began  ;  and  to  do  this  I 
shall  have  to  go  back  before  real  history  begins,  and  show  that 
man  having  left  his  rude  home  upon  the  Asiatic  plains  beyond 
the  Himalayas,  made  his  descent  into  the  fertile  plains  of  India, 
with  all  his  rude  barbarian  health  not  yet  enervated  by  luxury. 
There,  finding  the  soil  to  yield  him  the  necessaries  of  life  v.itli- 
out  labor,  and  everything  that  goes  to  make  up  material  happi- 
ness, he  naturally  became  mentally  developed.  And  in  those 
regions,  I  think,  between  12,000  and  15,000  years  ago,  was 
invented  and  introduced  what  is  termed  by  the  learned,  the 
Sanscrit  tongue,  the  language  of  the  real  Sun  M'orship  ;  and 
which  has  governed  every  system  of  religion  since.  If  there  is 
any  religion  without  the  symbol  of  the  Sun  in  Aries,  or  in  the 
first  sign  of  the  zodiac,  I  have  failed  to  discover  it.  All  kinds 
of  life  that  have  taken  on  form  have  been  worshii^ped,  simply 
as  types  or  way-marks  to  the  great  material  god — the  Sun.  In 
writing  they  almost  always,  or  as  nearly  as  possible,  wrote  from 
East  to  West.  It  is  a  well  known  fact  that  all  the  early  Christ- 
ians worshipped,  or  manifested  their  adoration,  by  bowing 
toward  the  East — the  counterpart  of  pagan  Sun-worship.  And, 
in  Palmyra  and  Thebes,  the  principal  object  worshipped  by  the 
forerunners  of  Christianity,  was  Aries  the  Ram  or  Lamb  ;  and 
the  Therapeutai  also  worsiiipped  the  same  symbol.  You  will 
find  this  proven  in  Sir  William  Jones'  Asiatic  Researches.  I 
am  sorry,  as  a  spirit,  that  I  allowed  Christianity  to  blind  my 
eyes  to  the  truth.  As  T  did  so,  I  owe  it  to  iny  mortal  brethren 
here  on  earth  to  set  them  right.  If  this  succeeds  in  doing  what 
I  intend  it  shall,  (and  I  have  no  doubt  it  will  if  properly  fol- 
lowed u\^,)  I  will  have  done  my  part  toward  retrieving  my 
mistake.  And  now  I  have  this  to  say  to  you,  that  whilst  I  leave 
you  to  withstand  the  concussion  of  error,  I  as  a  spirit  will 


106  ANTIQUITY  UNVEILED. 

always  be  with  you  in  what  I  have  here  uttered.  Yours  for  the 
public  good,  Henry  Salt." 

Itefer  to  the  Biographic  Universelle  for  account  of  Henry  Salt. 

Such  a  man  was  Henry  Salt,  whose  spirit,  after  a  ha'if 
century,  returns  to  inform  the  world  as  to  certain  points  of 
ancient  histoiy  which  his  Christian  i^rejudices  prevented  him 
from  acknowledging  when  in  the  mortal  form.  Header,  think 
of  what  the  world  has  been  deprived  of  thiough  the  Christian 
training  of  this  truly  learned  and  accomplished  antiquarian. 
If  Henry  Salt  had,  in  1809,  when  the  result  of  his  investigations 
into  the  antiquities  of  Hindostan,  Abyssinia  and  Egypt  was 
first  published,  then  asserted  what  he  now  positively  asserts, 
to  wit:  that  all  religions  had  their  origin  in  the"sun,"from 
which  they  all  started  as  from  one  pivotal  point, — it  would 
not  be  necessary  for  me  to  draw  down  upon  myself  the 
opposition  and  enmity  of  religious  bigots,  in  laying  bare  the 
truth  in  relation  to  those  time-honored  delusions,  called  Clirist- 
ian  truths.  That  he  should  have  found  it  most  difficult  to  use 
the  medium  as  well  as  he  did,  I  can  well  undei-stand,  although 
he  thinks  that  cannot  be  possible.  I  have  not  a  doul)t  of  the 
correctness  of  his  interpretation  of  the  Abraxas  or  Abrasax, 
which  has  been  so  clearly  misunderstood.  It  is  undoubtedly  a 
Persian,  and  not  a  Grecian  symbol,  as  has  been  erroneously 
supposed,  and  no  doubt  had  relation  to  the  sun  in  its  annual 
revolution. 

For  account  of  Wilhelm  Ruppcl  and  Belzoni,  we  refer  to 
Thomas's  Dictionary  of  Biography. 

The  spirit  of  Salt  no  doubt  recalls  what  he  was  perfectly 
familiar  with  in  his  earth  life,  when  he  speaks  of  the  {ustrologici>- 
theological  discoveries  of  Belzoni  and  Iluppel.  He  must  have 
been  jiersonally  acquainted  with  both,  and  they  no  doubt  con- 
curred in  opinions  as  to  the  astro-theological  origin  and  cliar- 
acter  of  Christianity.  No  well  informed  anti(iuarian  will 
cpiestion  the  assertion  of  this  spirit,  that  the  temi)]es  of  India 
and  I'^gypt  corresponded  as  to  tlieir  respective  symbols,  and  the 
signification  of  them.  Tliat  the  Burnian  Dagon  of  modern 
times  is  identical  with  the  tish-god  of  tlie  Pbillstines,  there  is 
no  «loul)t.  Tiiey  represent,  alike,  the  Sun  in  the  sign  of  tlie 
Fishes,  and. because  of  that  fact  the  former  is  called  the  Golden 
Dagon,  everything  being  considered  g()lden  that  expressed  tlie 
solar  light.     But  here   we  have  the  s])irit  of  one  of  the  most 


HENRY  SALT.  107 

learned  men  of  the  beginning  of  the  present  century,  in  tlie 
light  of  his  mortal  and  spirit  linowledge,  asserting  tliat  tlie  first 
written  language  was  tlie  Sanscrit,  and  that  it  had  its  origin 
between  12,000  and  15,000  years  ago,  in  tlie  elevated  plains  of 
Southern  and  Central  Asia,  among  a  people  themselves  fresh 
from  a  barbaric  state  ;  and  what  is  most  significant  of  all,  that 
that  language  was  invented  to  express  the  worship  of  the  Sun 
by  that  rude  and  early  people.  Even  at  that  early  period,  the 
Sun,  in  the  sign  of  Aries,  was  a  leading  feature  of  the  religion 
of  the  primitive  Aryan  people.  It  was  on  account  of  the  fact 
of  the  Sun's  apparent  movement  from  east  to  west,  says  the 
spirit  of  Salt,  that  the  Asiatic  peoples  usually  wrote  from  right 
to  left  instead  of  from  left  to  right  as  we  do.  It  is  equally  certain 
that  the  Essenes,  who  were  the  primitive  Christians,  wor- 
shipped the  Sun,  and  always  bowed  or  knelt  toward  the  east  in 
adoration  of  the  Sun.  It  is  equally  certain  that  the  principal 
object  of  worship  by  the  Palmyrans  and  Thebuns  who  were 
the  people  from  Avhom  the  Christians  derived  their  religion  in 
great  part,  was  the  Sun,  in  the  sign  of  the  Lamb.  This  spirit 
frankly  confesses  that  he  allowed  himself  to  be  blinded  by 
Christianity,  and  comes  to  us,  he  says,  to  make  amends  so  far 
as  he  may  for  his  error,  by  disclosing  what  he  could  of  truth. 
Header,  could  you  know  the  labor  of  testing  the  truth  of  these 
communications,  you  would  regard  them  as  more  precious  than 
gold,  as  sources  of  the  most  reliable  knowledge  as  to  the  affairs 
of  the  jmst. 


108  ANTIQUITY  UNVEILED. 


jvi.  SEHVmiiiUs  HOfliAHOs. 

Roman  Consul  and  Historian. 


"  I  SALUTE  YOU,  SIR  :— All  the  Christians  that  ever  lived,  or 
ever  will  live,  will  find  their  ideal  Jesus  but  a  i>iiantoni — a 
myth.  They  can  chase  it  as  a  child  would  a  butterlly  through 
a  meadow  on  a  summer's  afterno<3n,  and  it  will  elude  their gnisp. 
The  Christian  Jesus  is  nothing  more  than  the  Chrishna  of  the 
Hind(K)s  ;  the  lieal  or  Bell  of  the  liubylonians  ;  the  Apollo  of 
the  Crreeks  ;  and  Roma  or  Ronmlus  of  the  Romans  ;  modified 
in  forms  and  ceremonies  suited  to  modern  superstition.  All 
this  I  have  learned  in  spirit  life  through  tiie  desire  to  be  histor- 
ically correct.  When  here  I  was  a  historian.  As  a  spirit  my 
inclinations  lead  me  tlie  same  way.  All  the  kings  and  i)rinces 
ofancient  times  wt're  worshipped  at  the  same  time  the  Christian 
Saviour  was  said  to  be  on  the  earth.  Now,  I  am  here  to  tell  the 
truth.  Tliere  were  no  Christians  nor  Christianity  in  the  time 
of  Nero,  from  A.  I).  4o  to  08.  We  knew  nothing  of  such  a  reli- 
gion, nor  was  it  in  existence  at  that  time.  Ami  I  want  it 
expressly  understood  that  I  was  a  historian,  at  that  time  gatii- 
ering  ail  tiie  facts  f  could.  If  there  had  l»een  the  slightest 
evi<lence  of  it,  I  would  have  acknowUdged  it.  ]Uit  in  my  day, 
nobody  knew  anytliing  of  the  Christian  Saviour  nor  his  apos- 
tles. There  were  two  religions  in  the  time  of  Nero  that  held 
supremacy,  one  was  tlu?  'Sun'  and  the  other  the  'Son.'  Vou 
may  ask  me  wiiat  was  the  dill'erence  bi'tween  them.  I  answer 
the  first  was  the  sun  woi*siiipped  in  a  material  sense,  and  the 
second  was  t lie  same  solar  orl)  spiritually  or  symi)oli(ally  wor- 
shippt'd,  in  the  Ahnnian  of  Zoroaster  of  Persia.  These  were  the 
pnilominating  religions,  and  all  the  i>riests  understood  them 
as  I  have  stated.  My  name  was  M.  Servillius  Nonianus.  I 
lived  about  from  A.  J).  ",()  to  70." 

Jlefer  to  Smith's  Dictionary  of  (Jreek  and  Roman  P.lograpliy 
for  account  of  Noniaiuis. 

Notliing  whatever  is  said  in  the  biography  about  his  historical 
works,  from  wiiich  we  may  infer  tliat  they  shared  the  fate  of  the 
laltorsofotiier  historians  who  livi'd  and  wrote  at  the  time  when  it 
wiujsaid  .Jtsusand  liis  .Vpostles  were  creating  such  a  sensation  in 


PIIILADEI.PIIUS.  109 

tlie  world.  That  this  communication  is  genuine  we  cannot 
doubt  from  the  circumstances  under  which  it  was  given.  Here 
is  anotlier  spirit  who  must  have  known  of  Jesus  and  his  doings, 
if  what  is  related  of  him  was  in  any  respect  true ;  who  comes 
back  and  positively  denies  that  there  was  any  such  person, 
prior  to  A.  D.  60,  as  Jesus  Christ,  or  Jesus  the  Christ,  or  Jesus 
of  Nazareth,  or  the  Nazarene,  or  the  Saviour  of  Men  ;  or  any 
Apostles  who  taught  the  religion  of  such  a  being. 


PTOliEJVlV  PHlIiAtDELiPHUS. 


"  Good  Day  : — Humility-  is  one  of  the  attributes  of  true  greats 
ness,  therefore  I  come  here  to-day,  after  the  lapse  of  centuries, 
to  try  to  bring  to  you  as  much  light  as  jjossible  under  the  cir- 
cumstances. I  was  born  and  brought  up  in  a  way  that  devel- 
oped in  me  a  taste  for  literature.  I  was  absorbed  by  a  passion 
for  books,  and  througli  my  libraiy-keeper  Demetrius,  I  suc- 
ceeded in  securing  about  280,000  rolls  or  books.  What  did 
all  this  vast  mass  of  learning  do  to  benefit  humanity?  There 
are  no  religious  systems  existing  to-day  but  what  obtained  the 
principal  parts  of  their  creeds  and  tenets  from  the  Alexandrian 
Liibrary.  Learned  men  of  all  nations  and  religions  resorted  to 
Alexandria,  and  from  tliem  I  bouglit  the  principal  works  relating 
to  tlieir  religions.  In  the  course  of  time  those  men  after  inves- 
tigating tlie  works  on  religion  in  the  Alexandrian  Library 
modified  and  remodeled  their  respective  religions.  If  you  ex- 
amine the  ancient  Egyptian  coins  of  the  date  of  my  reign  you 
will  find  mjself  and  queen  represented  as  divine  brother  and 
sister  ;  for  in  order  to  preserve  the  cast  of  features  of  the  royal 
family  unaltered  it  was  regarded  as  necessary  to  marry  your 
own  sister ;  and  Arsinoe  was  my  sister.  I  always  desired  to 
receive  the  truth,  come  whence  and  from  whom  it  miglit.  I 
intended,  had  not  my  life  ended  too  early  to  accomplish  the 
work,  to  have  founded  a  system  of  morality  and  spirituahty,  to 
comprise  all  that  was  good,  true  and  valuable  in  the  religions 
of  every  people  that  I  could  reach.  I  would  have  saved  untold 
munl)ers  of  human  lives,  and  wouid  have  led  the  development 
of  mankind  to  a  point  far  beyond  that  wliicli  has  been  reached 
to-day.     Spiritual  mediumship  has  been  the  liglit  of  all  nations 


110  ANTIQUITY   UNVEILED. 

and  all  peoples  through  all  time.  The  nation  or  sect  that  scorns 
nuHliuniship  may  flourish  for  a  time,  but  they  will  s(K>n  perish 
Ix'iieath  the  wheels  of  progress.  I  had  another  object  in  mak- 
ing the  viu?t  collection  of  btK)k3 before  mentioned,  I  expected  to 
be  able  to  furnish  to  the  world  a  legal  code  that  would  have 
established  justice  and  abolished  human  slavery.  It  was  this 
that  caused  me  to  liberate  1(X),000  Jews.  IJut  to  accomplish 
this  Herculean  task,  a  mortal  life  was  too  short,  amid  the  bigotry 
and  ignorance  of  my  age.  Since  passing  to  spirit  life,  I  have 
been  seeking  mediums  and  have  manifested  myself  tlirough 
them,  but  never  before  have  I  found  a  medium  I  could  control 
so  well  a.s  the  present  one.  You  are  absolutely  correct  in  the 
stand  you  have  taken  regarding  the  Christian  religion  ;  and  the 
more  you  search  out  and  investigate  the  matter  the  more  posi- 
tive will  become  the  conclusion  that  the  Christian  religion  is 
the  outgrowth  of  the  library  of  Ptolemy  Philadelpluis.  Vou 
can  then  throw  down  the  gauntlet  and  challenge  the  world  to 
an  investigation  of  the  facts.  I  will  also  say  that  your  chrono- 
logical tables  are  not  correct.  Perhaps  at  some  future  time  I 
may  be  able  to  return  and  again  conuminicate  with  you,  when 
I  will  prove  to  you  by  comparing  the  works  yet  in  existence 
that  you  are  not  living  in  the  nineteenth  century  of  the  Chris- 
tian era,  but  in  the  twenty-second.  The  originators  of  the 
Christian  religion  were  many,  each  contributing  something  to 
the  aggregate  of  what  it  represents.  Potamon,  in  the  reign  of 
Augustus,  more  than  two  hundre«l  years  after  the  enterprise  of 
projecting  a  new  religion  that  should  take  the  place  of  all  pre- 
vious religions  that  had  Ix'en  begun,  armnged  the  incongruous 
materials  in  what  he  called  the  Eclectic  system  of  religious 
observances  and  maxims.     I  am  Ptolomy  Philadelphus. 

Itefer  to  Biographic  Univei-selle  for  account  of  Ptolemy  Phila- 
delphus. 

When  this  comnumication  wa.s  received,  we  had  no  knowl- 
edge of  the  history  of  such  a  king,  beyond  the  fact  that  he 
reigned  in  Kgypt  at  some  iK'riod  of  history.  This  commu idea- 
tion seems  to  settle  the  di.Hi)uted  (piestion  as  to  whether  Deme- 
trius was  really  the  keejK'r  of  the  Alexandrian  Liltrary  un<kr 
Ptolemy  Philadelphus  a  fact  which  has  Inrti  strongly  (iiies- 
ti()ncd,  and  which  is  another  example  of  the  manner  ad()pte<l 
by  these  ancient  spirits  to  correct  iiistory  tis  it  has  come  down 
to  us,  and  give  information  to  bo  ol)taine(l  in  no  other  way. 

[Tlie  value  of  this  communication,  is  not  to  be  estimated 
lightly.  We  call  the  attention  of  our  readers  to  the  accounts  now 
extant  of  that  vast  library,  l)earing  upon  the  history  of  anti(iuity. 


PHILADKIiPHUS.  Ill 

When  Ave  realize  the  difficulty  attending  the  collection  of 
books  and  manuscripts  in  ancient  times,  compared  with  the 
present,  we  can  readily  understand  wliat  a  valuable  collection 
it  was  for  that  period.  Tliree  times  this  vast  accumulation  of 
literature  was  destroyed,  but  not  before  many  learned  men  had 
visited  it  and  founded  new  systems  of  religion  upon  the  knowl- 
e<lge  there  obtained.  The  library  was  considered  the  most 
valuable  in  existence,  and  even  to-day  scholars  Ijemoan  its  de- 
struction, although  not  giving  credence  to  the  report  that  it  was 
destroyed  by  Christian  vandals  in  the  interest  of  their  religion. 
To-day  the  world  is  agog  because  of  the  discovery  of  a  fev/  lines 
of  ancient  manuscript  in  Egypt.  (We  refer  to  tlie  manuscript 
lately  discovered  by  ISIr.  Petrie,  found  in  the  sands  of  Fayoum, 
along  Western  Egypt.  Some  of  which  are  to  be  seen  in  the 
Egyptian  Collection  of  the  University  of  Pennsylvania.)  In 
these  manuscripts  reference  is  made  to  thirty-five  lines  of  Iliad, 
five  of  which  it  is  claimed  by  scholars  are  not  in  existence  in  the 
copies  which  have  come  down  to  us,  after  being  copied  and  re- 
copied  by  the  Alexandrine  and  Byzantine  scribes;  also  with  the 
four  or  five  pages  of  Plato,  found  at  the  same  time  the  discovery 
is  made  that  Plato's  text  as  we  have  it  was  touched  iip  to  suit 
the  taste  of  the  different  critics  and  writers.  If  scholars  admit 
these  facts,  how  much  ground  it  gives  to  the  statements  of  these 
ancient  spirits  that  their  manuscripts  have  been  mutilated  and 
interpolated  in  copying  in  the  interests  of  the  Christian  church 
by  its  writers,  imtil  they  have  entirely  lost  their  original  mean- 
ing at  many  points.  Yet  how  little  the  information  contained 
in  the  above  mentioned  and  recently  found  manuscripts  by  Mr. 
Petrie  is,  compared  to  what  has  been  obtained  through  these 
spirit  communications  which  if  accepted,  will  bring  knowledge 
to  tlie  Morld  of  the  greatest  importance,  and  settle  once  for  all, 
tiie  truth,  as  to  the  source  from  whence  the  Christian  religion 
sprung. — Compiler.] 


112  ANTIQUITY   LNVKIIiKI). 


POJ^TIOS   PlLiATE. 

Procurator  of  Judea. 


"  My  cjRKKTi.NtJ  TO  YOU  IS  THIS  :— T  was  ai)p<)inte(l  Procura- 
tor of  Judea  in  the  connueucenient  of  tlie  reign  of  Octavius 
Augustus.  At  tliat  time  the  Jewish  nation  was  in  a  very  tur- 
bulent state.  Many  men  were  brouglit  before  me  on  all  kinds 
of  charges,  for  these  Jews  were  the  most  bitter  sectarian  bigots 
in  regard  to  their  religious  views  that  I  have  ever  met  with  aa 
a  mortal  or  spirit.  There  never  was  brouglit  before  me  such  a 
man  or  so-called  (iod  as  the  present  Christian  system  clainis. 
TluTC  was  a  Jesus  Onanias  who  was  tried  before  me  for  high- 
way robbery  and  was  crucified  by  my  soldiers  ;  but  of  the  now 
renowned  Jesus  f  know  nothing  whatever.  In  their  Jewish 
ceremonies,  conducted  at  their  own  temple  in  Jerusalem,  they 
were  just  that  kind  of  element  to  control  as  are  the  Jews  of  the 
])resent  day.  They  were  divided  into  three  or  four  diflerent 
.sects,  and  each  of  these  was  striving  to  become  the  master  of 
the  others.  It  rcijuired  the  whole  military  forces  inider  my 
conunand  to  prevent  them  from  nun-dering  each  other  in  their 
own  temple.  At  the  time  of  my  procuratorshij)  in  Judea,  there 
was  a  great  inllux  of  visitors  from  all  over  the  East — wise  men, 
so-called,  who  came  there  for  the  purpose  of  trying  to  under- 
stand tlie  Jewish  rites  and  ceremonies ;  but  they  were  sf) 
strictly  guarded  in  their  worship  that  they  would  allow  none 
to  communicate  the  secrets  thereof.  You  know  from  history 
that  it  was  tlu;  Roman  policy  to  concjuer  and  rule  all  nations 
by  allowing  them  to  enjoy  without  interference  their  respective 
religious  systems.  W("  did  this  simply  lu-cause  we  found  that 
religious  ideas  had  become  so  rooted  in  the  minds  of  dillerent 
ptH)ple  that  they  would  be  subservient  to  us  just  so  long  as  we 
would  allow  their  religions  free  scope.  Now  I  want  toentei'  into 
further  particulars.  Tiiere  was  a  sect  of  Jews  called  Kssenes. 
Tliey  were  what  y<»u  moderns  call  C'onmuniists.  They  believed 
in  having  everytiiing  in  common.  They  were  also  guidi-d  by 
tlu-  same  prineiples  that  now  govern  the  Shakers.  Tlu'  whole 
Christian  story  was  conceivecl  and  framed  among  the  Kssenian 
lirolherhood,  who  were  hermits  and  lived  ai)art  fi-om  society. 
Ciiristianslo-day  camiot  prove  anything  about  their  man-<i(id  ; 
and  .'ill  tlieir  liopes  wouhl  have  l)een  overluriu-d  and  destroyed 


PONTIUS   PILATE.  113 

but  for  the  destruction,  by  the  Mahommedans  of  the  Alexandrian 
library.  Christianity  would  not  to-day  have  any  foothold  if  it 
had  not  been  for  the  Mahommedans.  They  can  thank  the  bigotry 
of  the  latter  for  the  success  of  their  own  religion.  1  was  Pro- 
curator in  .Judea  in  the  fourth  year  of  the  reign  of  Augustus.  I 
lield  the  position  nine  years.  In  the  latter  part  of  my  life  I 
was  banished  for  participating  in  a  revolt  at  Rome,  and  I  died 
at  what  is  i^nown  to  you  as  Trieste,  in  Austria,  on  account  of 
being  banished.  This  is  the  whole  sum  and  substance  of  my 
cai'cer.  As  I  hope  for  a  happy  spirit  life,  I  can  say  I  know 
nothing  of  any  person,  Jew  or  Gentile,  of  any  Jesus,  excepting 
the  one  mentioned  in  this  communication.  I  am  Pontius  Pilate." 

[This  communication  from  Pontius  Pilate  is  positively  con- 
firmed at  the  present  time  by  the  gifted  and  learned  "Rabbi 
Wise,"  who  recently  journeyed  to  Jerusalem  ostensibly  for  the 
purpose  of  ascertaining  if  the  Gospel  account  of  Christ's  trial 
before  Pontius  Pilate,  and  condemnation  to  be  nailed  to  the 
cross  was  true.  The  learned  Doctor  says  he  searched  diligently 
the  records  of  Pilate's  Court,  which  are  preserved,  for  the  trial 
of  Jesus,  but  it  was  not  recorded.  He  found  the  record  of  all 
sorts  of  criminals,  both  of  a  high  and  low  degree,  but  the  name 
of  "Jesus  of  Nazareth"  was  not  there  and  never  had  been. 
Thus  it  appears  that  \this  most  important  spirit  testimony 
as  to  the  trial,  is  coiiftrmed  by  one  of  the  most  gifted 
minds  of  our  day,  who  personoJly  investigated  the  records  of 
the  court  of  Pontius  Pilate,  only  to  find  that  what  is  taught  in 
the  Christian  churches  to-day  relating  to  the  so-called  pei'sonage 
Jesus  Christ,  is  entirely  without  foundation.  This  testimony 
from  Rabbi  Wise  comes  to  us  almost  ten  yeare  after  the  spirit  of 
Pontius  Pilate  had  voiced  through  the  medium  his  important 
statement,  viz  :  that  no  such  person  as  Jesus  of  Nazareth  was 
ever  tried  before  him  as  set  forth  by  Christian  writers.  Rabbi 
Wise  no  doubt  after  making  the  long  journey  to  Jerusalem 
earnestly  and  truly  investigated  the  matter  to  learn  whether 
the  Christian  Gospels  were  correct.  This  testimony  is  disinter- 
ested but  goes  far  to  prove  that  these  ancient  spirits  are  coming 
to  earth  for  the  sole  i>urpose  of  bringing  light  to  mankind  who 
have  been  misled  and  are  groping  in  darkness,  mystified  by 
these  false  teachings.  Day  by  day  and  Sunday  after  Sunday, 
according  to  what  is  termed  the  "Apostles'Creed."  millions  of 
Christians  repeat  in  their  religious  exercises  "  Crucified  under 
Pontius  Pilate,"  etc.,  j'et  in  this  nineteenth  century,  evidence 


114  ANTIQUITY  UNVEILED. 

which  cannot  be  set  aside  reaches  us,  not  only  from  the  spirit 
of  Pontius  Pilate,  wlio,  above  all  others,  should  know  the  truth 
pertaining  to  the  question  under  consideration,  but  from  a 
distinguished  individual  on  the  mortal  plane  who  unknowingly 
corroborates  the  spirit's  testimony.  We  can  readily  infer  from 
the  investigation  by  the  learned  Ilabbi  Wise  that  other  claims 
of  the  so-called  Ciiristian  religion  if  fully  investigated  would 
prove  to  be  myths  also.  In  view  of  these  remarks  we  leave  the 
reader  to  his  own  reflections,  believing  that  the  key  we  have 
furnished,  is  sufficient  to  unravel  the  mysteries  hitherto 
concealed. — Com  pi  leb.  ] 


CVl^IIiliUS    LiUCHAH. 
Greek  Patriarch. 


"Sir: — The  vicissitudes  of  life  are  groat  both  in  the  mortal 
and  spirit  condition.  No  more  ardent  follower  of  Jesus  Christ 
ever  appeared  upon  this  planet  than  I  was,  but  my  prospect — 
my  hopas— my  realization,  as  a  spirit,  have  all  been  blasted. 
By  what?  By  the  non-realization  of  wliat  I  expected.  All  this 
is  siid  to  think  of ;  and,  far  better  is  it  for  me  to  return  from  the 
spirit  world  and  state  my  actual  realization  of  spirit  life  to  all 
people,  so  that  none  can  be  deceived.  Vain  is  that  hope  that 
rests  upon  another's  merits.  Cultivate  tlie  purity  of  your  own 
mortal  spirit  and  rely  upon  nothing  but  a  determination  to  do 
riglit.  Oh  !  8ir,  if  I  had  to-day  1000  tongues,  and  as  many 
transmigrations  as  the  Buddha  of  old,  I  sliould  ever  aim  to 
teach  tlu!  truth  and  realities  of  a  spirit  life  as  I  know  them  to 
be.  Honesty  in  religion  is  no  proof  of  its  truth.  Christianity 
has  caused  more  blood  to  How — more  widows  to  weep — and 
more  children  to  In;  fatherless,  than  have  all  other  religions  on 
earth  to-day.  I  jLsk,  can  inlinite  love  conccivedeeiK'r  infamy 
tiian  Christianity  has  brought  to  tliis  j)Ianet?  Millions  on 
millions  of  ruined  souls  in  tlie  after-life  and  untold  numbers  on 
I'arth  weep,  when  they  rea<'h  tlu;  finality  of  common  sense  .ind 
reason,  over  what  they  have  reaped  from  the  teaeliiiigs  of 
ChristiaJiity.  Oh  !  my  heart  is  sad  to-day.  I  fi'el  tlie  weiglit 
of  tiie  yeai"s  that  have  elaj)se(l  since  I  left  the  mortal  state,  and 


CYRILLUS   LUCHAR.  115 

would  ask  mankind  to  pause  and  reflect,  now  ;  for  the  time 
will  come  Avhen  it  will  be  far  more  difticult  to  act  as  a  spirit 
than  it  is  now  for  them  to  act  as  mortals.  Christianity  is  not 
from  the  Jews,  but  from  the  Greeks.  It  is  a  combination  of  the 
Platonic  and  Alexandrian  doctrines,  with  the  doctrines  of 
Apollonius  of  Tyana,  the  Syrian  Christ,  about  thirty-two  j'ears 
after  the  birth  of  the  alleged  Christ.  Out  of  these,  together 
with  tlie  forged  letter  to  the  Roman  Emperor  Trajan,  from 
Pliny  the  Younger,  A.  D.  103,  has  grown  Christianity.  Deny 
these  facts  who  can.  In  the  Bi-itish  Museum,  Library  Depart- 
ment, j-ou  will  find  that  I,  Cyrillus,  Patriarch  of  Alexandria, 
sent  a  copy  of  the  scriptures,  known  as  the  Alexandrian  manu- 
script, by  Sir  Thomas  Howe  to  Charles  the  First,  King  of 
England,  and  that  manuscript  was  transcribed  from  the 
writings  of  Potamon  of  Alexandria,  about  the  year  475,  by 
Theela,  an  Egyptian  lady,  and  outof  that  transcribed  copy,  has 
their  celebrated  Alexandrian  manuscript  grow'n  ;  as  any  one 
will  find  to  be  true  who  will  examine  into  the  lilstorical  facts  of 
the  case  ;  and  they  are  indisputable  by  the  advocates  of  Chris- 
tianity. I  would  say  in  conclusion,  let  the  light  of  truth  shine 
and  let  it  drive  away  all  darkness  from  the  human  mind, 
Cyrillus  Luchar,  Patriarch  of  Constantinople." 

Cyrillus  Luchar  was  a  Greek  Patriarch  of  Constantinople, 
noted  for  his  efforts  to  introduce  into  his  church  the  doctrines 
of  the  Reformed  (Calvanistic)  churches.  He  was  born  about 
loGS  in  Candia,  which  at  that  time  was  under  the  sovereignty 
of  Venice  and  the  chief  seat  of  Greek  scholarship.  In  1602 
Cyrillus  succeeded  Meletius  as  patriarch  of  Alexandria.  After 
the  death  of  Timotheus,  patriarch  of  Constantinople,  he  was 
elected  his  successor  by  a  unanimous  vote  of  the  synod.  His 
life  as  patriarch  was  full  of  vicissitudes.  The  Jesuits,  in  union 
with  agents  of  France,  several  times  procured  his  banishment, 
while  his  friends,  supported  by  the  ambassadors  of  the  Protestant 
powers  in  Constantinople,  obtained  by  means  of  large  sums  of 
money,  his  recall.  His  attempt  to  Protestantize  his  church 
created  many  enemies  against  him  in  the  Greek  Church,  and 
in  1638  a  sj'nod  convened  at  Constantinople  to  try  him.  Ikit, 
before  sentence  was  pronounced  upon  him,  the  Janissaries 
arrested  him  by  order  of  the  government,  carried  him  to  a  boat, 
strangled  him  and  cast  the  corj^se  into  the  sea.  Some  friends 
found  the  corpse  and  buried  it  on  an  island,  and  ten  years  later 
a  solemn  funeral  was  held  at  Constantinople. 

In  view  of  the  facts  connected  with  the  communication  of 


116  ANTIQUITY  UNVEILED. 

Cyrillus  wc  deem  it  one  of  the  most  remarkable  and  important 
that  has  ever  come  from  any  spirit  yince  tlie  dawn  of  Modern 
SpirituaUsm.  Tlxe  positive  identification  it  aflbrds  of  the  origin 
of  the  so-called  Christian  Bible  is  so  nearly  perfect  as  only  to 
require  such  collateral  facts  as  are  within  reach  to  render  it 
absolute  and  beyond  question.  The  source  and  nature  of  the 
Alexandrian  ^Manuscript  of  the  JJritish  Museum  is  so  clearly 
stated  by  the  spirit  of  Cyrillus  as  to  leave  not  a  doubt  that  he 
had  positive  knowledge  of  the  truth  of  his  statement  in  regard 
to  Potamon  the  Alexandrian  having  been  the  author  of  the 
original  writings  of  which  the  Alexandrian  Manuscript  was  a 
transcribed  copy.  It  therefore  becomes  more  and  more  clear 
that  no  man,  nor  man-god,  such  as  Jesus  Christ  ever  liad  any- 
thing to  do  with  the  "  Holy  Bible,"  as  has  been  erroneously 
supposed  and  wrongly  insisted  on. 

Refer  to  the  Encyclopjedia  Britannica  for  the  history  of  the 
celebrated  Alexandrian  Manuscript  which  will  sliow  the  ma- 
terial correctness  of  the  comnumication.  It  is  no  wonder  that 
the  giving  of  that  communication  was  so  cunningly  resisted  by 
interfering  priestly  spirits  through  the  earlier  part  of  that 
sitting.  The  same  Jesuits  who,  in  the  interest  of  the  Roman 
Catholic  Church,  sought  the  ruin  and  death  of  Cyrillus,  because 
he  was  possessed  of  the  dread  secret  of  tlie  entirely  human 
origin  of  the  Ciiristian  religion,  miglit  well  fear  the  disclosure 
of  that  returning  spirit.  Hence  their  manifest  at  tetnpt  to  prevent 
its  being  given,  or  to  so  couple  it  with  deceptive  conununications 
lus  to  cause  it  to  be  discredited.  But  in  spite  of  all  opposition  the 
great  secret  is  out  and  recorded. 

After  reading  the  history  of  the  celebrated  Alexandrian  man- 
uscript in  the  KncycloiKedia  Britannica,  we  can  readily  mider- 
.stand  why  the  Christian  critics  of  the  Churcli  of  Knglaiid  in 
this  age,  seek  to  conceal  the  source  of  tlie  Cliristian  Bil)le.  W!iy 
did  not  the  learned  Tregelles  tell  us  how  the  name  of  Thechi, 
the  martyred  Kgyi)tian  lady  came  to  be  iLSSoclated  witli  the 
AU'x.-mdrian  manuscript,  by  being  placed  upon  the  margin  of 
the  codex?  Who  ])laced  it  there?  Why  was  it  placed  there? 
\Vlieii  was  it  placed  there?  Is  it  there  in  characters  executed 
by  a  dillerent  hand  than  the  body  of  tlie  codex  ?  Is  the  ink 
ditferent?  Is  tliere  any  ai)pearance  whatever  of  ditrerence  in 
the  age  of  the  writing  of  tlie  name  Theela,  and  the  writing  of 
the  body  of  MS.    Who  was  Tiiecla?    When  did  she  live  ?  Wliy 


CYRILLUS   LUCHAK.  117 

was  she  martyred  ?  Who  niartj-red  her?  Why  was  she  canon- 
ized by  the  Greek  Church?  When  was  she  canonized  by  that 
church?  When  these  most  natural  questions  are  answered  it 
will  appear  that,  "  thatslirewd  conjecture  "  of  Tregelles  is  an 
absurdity  ;  and  that  the  Latin  inscription  of  Cyrillus  is  certain 
to  demonstration.  But  apart  from  these  unanswered  questions, 
we  liave  the  spirit  Cj'rillus  coming  back  and  coumiunicating 
through  an  almost  unlettered  medium,  not  only  that  Thecla, 
the  Eg3'ptian  lady,  transcribed  the  Alexandrian  MS.  but  that 
she  did  it  about  475,  the  period  which  paheographical  criticism 
and  analj-sis  assign  to  its  production,  making  known  the  most 
important  fact  of  all  that  this  noble  Egyptian  lady  transcribed 
that  manuscript  from  the  writings  of  Potamon.  It  is  hardly 
possible,  if  Spiritualism  be  true,  tliat  the  spirit  of  C^'rillus  should 
not  have  met  the  spirit  of  the  canonized  Egyptian  Thecla  and 
thus  learned  bej'ond  all  peradventurethe  nature  of  the  writings 
that  the  latter  transcribed.  Those  writings  were,  then,  undoubt- 
edly those  of  Potamon. 

In  view  of  the  fact  that  Cyrillus,  in  his  Latin  inscription  on 
the  codex,  mentions  that  Thecla  lived  shortly  after  the  council 
of  Nice,  and  that  she  transcribed  Potamon's  writings,  we  can 
readily  understand  the  cause  of  her  martyrdom.  She  knew 
that  which  the  Roman  Catholic  priesthood  could  not  afford  to 
have  the  world  know,  and  that  was  that  Potamon  was  the 
author  of  the  teachings  that  they  had  corruptly  attributed  to  a 
deific  man  called  Jesus  who  had  nothing  whatever  to  do  with 
then*.  Thecla,  the  learned  and  noble  woman,  paid  the  penalty 
of  her  erudition  with  her  life. 


^18  ANTIQUITY  UNVEILEU. 


QUll^TIliliIAfl. 

A  Latin  Grammarian. 


"My  J5K.ST  (iKKKTiNO  TO  vou :— Wlieii  liere,  iti  mortal  life, 
I  wjis  known  an  Quintillian,  the  grauunarian,  and  lived  at 
Kotne  from  about  A.  1).  40  to  A.  D.  DO.  I  was  the  master  and 
teacher  of  Pliny  the  Younger  ;  and  it  is  by  his  invitation  that  I 
urn  here  to-day,  I  am  glad  to  bear  witness  to  the  truth.  I  was 
u  teacher  at  Rome  at  the  time  when  there  Avas  not  a  single 
man  of  any  education  but  that  was  engaged  in  mailing  prosi'- 
lytes  to  some  religious  views  of  his  own.  All  of  their  religious 
views  had  a  pantheistic  tendency,"  In  fact  Pantheism  had  set 
men  cra/y,  each  and  every  one  desiring  to  add  another  god  to 
his  household  idols.  In  such  a  state  were  the  religions  of  my 
day.  In  regard  to  that  ceU'brated  ])ersonage,  Avhom  the  Christ- 
ians claim  once  lived  in  Judea,  tliere  was  no  account  of  such  a 
personage  in  my  day;  nor  have  I  been  able  to  find  a  single 
honest,  iwibiased  s])irit,  in  hisor  her  religious  views,  who  knows 
aught  of  Jesus  Christ.  Another  thing  that  occiu-s  to  me  in 
relation  to  the  story  of  Jesus.  It  is  my  clear  and  positive 
conviction  that  the  real  Jesus  was  A])ollonius  of  Tyana. 
AVhile  in  mortal  life  I  saw  Aj)olloniiis,  I  was  young  then,  and 
I  lieard  him  speak  at  Antioch.  He  preached  the  very  same 
sermon  or  nearly  so,  that  is  called  Christ's  sermon  on  the 
mount.  Ik'ing  young  then  I  thought  his  sermon  wonderful, 
but  when  I  had  grown  older,  and  had  seen  other  philoso- 
piiers  at  Konu%  I  heard  from  them  just  as  much  truth 
expressi'd  mort'  clearly  and  in  A'wer  words  tiian  ever  fell  from 
tbe  lips  of  .Apollonius.  1  am  also  clear  in  this,  that  the  cross 
has  been  the  syndiol  of  various  countries  and  religions  since 
tiie  days  of  Ranu'ses  1 1.,  of  l^gypt.  There  is  not  a  single  lile, 
form  of  baptism,  ceriMiiony  or  prayer  but  wliat  has  been  stolen 
almost  bodily  from  China  or  India,  which  any  traveller  in 
tliose  countries  can  see  for  himself.  As  the  ancient  ])hilosoi)liers 
only  taught  as  nuich  truth  as  they  could  conceive,  so  you 
should  «'xamine  everything  submitted  to  you  bytiie  light  of 
reason  and  analogy.  Jf  you  do  this  no  Cliristian  teacher  will 
<lare  to  <leny  the  facts  which  we  sjiiiils  are  bringing  forward, 
from  day  to  day,  'i'iiese  spirit  voices  will  make  all  false  religions 


QUIXTILLIAX.  119 

bow  at  the  shrine  of  eternal  truth.  Tlii.s  will  tiiiish  my 
discoui-se." 

Refer  to  the  Enoj'clopiedia  Britannica  for  account  of  Quin- 
tillian. 

It  Avas  this  amiable  and  accomplished  Roman  whose  spirit 
returned  and,  through  a  medium  communicated  the  important 
facts  Avhich  we  have  given.  But  for  that  communication  we 
should  never  have  heard  of  sucli  a  person.  It  would  seem  from 
his  communication,  that  ho  was  neither  born  in  Spain  nor  in 
Rome,  as  has  always  been  supposed,  but  in  Syria,  as  he  sa^'s 
that  when  quite  young  he,  at  Antioch,  heard  ApoUonius  of 
Tyana  preacli,  and  this  before  going  to  Rome  where  he  heard 
the  transcendent  oratorj''  of  the  Roman  philosophers.  His 
mention  of  the  fact  that  he  came  at  the  invitation  of  his 
old  friend  and  pupil,  Pliny  the  Younger,  very  fully  accounts 
for  his  finding  his  way  to  us,  Pliny  already  having  com- 
municated several  weeks  before.  If  this  communication 
is  genuine  and  to  be  relied  on,  then  it  is  very  clear  that 
nothing  was  known  of  such  a  historical  personage  as  Jesus 
Christ  or  Jesus  of  Nazareth,  as  early  as  the  middle  of  the  first 
century  of  the  so-called  Christian  era.  It  is  equally  clear  that 
although  the  learned  Quintillian  has  been  in  spirit-life  for 
eighteen  hundred  years,  he  has  never  met  a  spirit  who  knew 
aught  of  Jesus  Christ.  His  opinion  that  the  real  character  or 
heroof  the  Christian  story  was  ApoUonius  of  Tyana,  he  having 
heard  that  remarkable  man  preach,  is  most  significant ;  and 
his  testimony  that  the  Sermon  on  the  Mount,  is  substantially 
plagiarized  from  the  i^reaching  of  ApoUonius,  leaves  no  reason 
to  believe  that  there  is  anything  original  in  the  Christian 
scriptures,  especially  so  far  as  its  ethical  and  doctrinal  features 
are  concerned.  It  would  seem  equally  clear  that  the  cross,  the 
forms,  ceremonies  and  church  ordinances,  practiced  and 
reverenced  by  Christians,  are  not  original,  but  borrowed  from 
the  religions  of  China  and  India,  through  Egypt  after  the 
reign  of  Barneses  II.  one  of  the  greatest  sovereigns  of  that 
country  (l.SOO  B.  C).  Truly,  in  view  of  such  si^irit  testimony 
as  this,  "  These  spirit  voices  will  make  all  false  religions  bow  at 
the  shrine  of  eternal  truth." 


120  ANTIQUITY  UNVEILED. 


JUlilUS  liUClOS  FLtOl^US. 

A  Roman  Historian. 


"  I  (iKKirr  vou,  SIR  :— My  mortal  life  came  to  an  end  about  A. 
T).  i;>0.     Jn  the  time  when  I  lived  on  earth  all  was  confusion. 
Mankind  was  struggling  for  more  light.     The  spirit  of  progress 
was  strong,  but  it  afterwards  became  buried  beneath  Christ- 
ianity.    To  that  religion  we  owe  the  long  dark  night  of  mental 
slavery.     Tiiis  religion  was  in  its  infancy  in  Home,  in  my  day  ; 
but  I  think  I  can  truly  affirm  from  what  I  positively  knew, 
that  not  only  did  the  man  called  Jesus  Christ  never  live,  Init 
this — that  none  of  his  apostles,  so-called,   were  known  of  at 
Itome  when  I  lived  there.     I  was  engaged  in  writing  a  history 
of  the  Roman  emperors  at  that  tin:e,  and  all  sources  of  infor- 
mation were  open  to  me,  so  tiiat  I  could  investigate  all  existing 
evidence  and  write  a  correct  history  of  what   I   had  taken   in 
hand.     Only  a  portion  of  my  writings  have  been  preserved  and 
are  in  existence  to-day.     Tlie  reason  of   this  was  tliat  there 
were  three  pages  devoted  to  denouncing  the  Christian  religion, 
wliich  were  condenmed  and  destroyed  l)y  a  ixvpe  calle<l  I'rban 
IV.,  I  tijink.     Tiie  Cliristian  popes  were  cuiKiing,  but  enough 
hanesc  ip.'(l  their  destroying  powt-r  to  prove  that  their  religion 
is  founded  on  mythology,  and  tiiat  there  is  no  sf)-called  revela- 
tions in  fh  '  Christian  scriptures  that  have  not  been  taken  from 
worksantedating  tiie  time  of  Ciirist.     The  so-called  revelation 
of  Jesus  lias  nothing  new  in  it.     It  contains  nothing  that  was 
not   known    to    the   ancients   before  tha'    time.     So  much    in 
relation  to  my  mortal  knowledge.       I  will  now  tell  you  that  in 
tho  spirit  life,  I  tlnd  that  the  ancient  j)ai:an  idolater  has  ;i  better 
o|)p()rtunity  to  jiroirressas  a  spirit  than  a  bigoted  and  self-wiiled 
Ciiristian.     There  are  millions  of  Christian  spirits  in  spirit  life, 
many  of  whom    know  that   their  religion   is  a  fraud,  and  yet 
will  not    acknowledire   it    to  be  so.     They  s<'ek  to  ke»p  up  tiiat 
mental  slavery  in  spirit  life  which  they  maintained  when  here. 
The  difficulty  in  th<'  way  of  reforming  these  spirits  is,  that  you 
an>  constantly  sending  fresh  additions  to  them  to  swell  tlieir 
ranks.     So  long  as  this  statt'  of  affairs  continues,  yoii  must  not 
wonder  at  the  snirituiil  d.irkness  that  overshadows  mankin<i. 
The  enemies  of  truth  th:it  you  meet  here  on  the  mortal  j)!aHe 
are  as  ni)thing  compand  to  the  infinite  number  of  spirits  tliat 


JULIUS  LUCIUS  FLORUS.  121 

are  contending  against  you  on  the  side  of  life.  But  all  that 
a  true  progressionist  can  do  is  to  fight  the  good  fight  for  truth 
here,  and  then  become  translated  to  spirit  life  as  a  missionary 
on  the  other  side.  In  this  work  you  cannot  fail  to  attain 
infinite  happiness.  My  name  was  Julius  Lucius  Florus,  a 
Roman  historian.  I  was  in  the  height  of  my  work  about 
A.  D.  12.5." 

Refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  Florus. 

We  feel  assured  that  our  readers  will  not  begrudge  the  si)ace 
we  have  given  to  this  account  of  Florus.  The  remarkable 
analogy  existing  between  the  spirit  account  of  himself  and  the 
fragmentary  facts  which  have  been  iiermitted  to  come  down  to 
us  concerning  him,  constitutes  a  most  important  proof  of  the 
power  of  spirits  to  return  and  correct  the  historical,  as  well  as 
the  religious  errors  of  the  past.  This  communication  fully 
confirms  Joubert's  conjecture  which  will  be  found  in  the 
account  of  Florus  written  fortheNouvelle  Biographic  Generale 
as  to  the  fact  that  but  one  and  not  three  Floruses  wrote  con- 
cerning Roman  history.  The  name  of  that  Florus  was  Julius 
Lucius,  and  not  either  of  the  names  that  have  been  attributed 
to  him.  Here  we  have  another  historian,  writing  at  the  very 
time  when  Christian  theologians  claimed  that  the  Christian 
Scriptures  were  being  composed,  and  who  had  access  to  all 
sources  of  information  of  that  period,  who  declares  that  there 
was  nothing  then  extant  in  relation  to  any  man  Jesus  Christ 
or  his  alleged  apostles.  He  admits  that  the  religion  that  after- 
wards was  called  Christianity,  was  then  in  its  infancy  at  Rome, 
but  its  Scriptures  had  no  existence  then.  He  says  that  iie 
devoted  three  pages  to  denouncing  the  Christian  religion,  which 
was  then  taking  shape,  and  for  that  reason  a  part  of  his 
writings  were  destroyed  by  one  of  the  popes,  he  thinks  by 
LTrban  IV.  The  Roman  Catholic  Church  authorities,  had  a 
much  better  reason  than  that  for  destroying  or  mutilating  tlie 
writings  of  Florus,  and  that  was  the  fact  that  there  was  no 
reference  in  them  to  any  of  the  events  which  are  claimed  as 
historical  in  the  Holy  Bible.  To  get  rid  of  the  damning  fact 
that  there  is  no  historical  basis  for  their  theological  fictions, 
the  Christian  priesthood  have  been  guilty  of  the  heinous  crime 
of  destroying  nearh^  all  trace  of  the  concurrent  history  of  tlie 
tirst  two  centuries  of  the  Christian  era.  What  little  of  it  they 
have  permitted  to  come  down  to  us,  they  have  so  altered  and 


122  ANTIQUITY   UNVEILED. 

changed,  as  to  destroy  its  historical  value.  Tlianks  to  benefi- 
cent and  all  powerful  spirits  the  way  is  rapidly  opening  to 
restore  to  the  world,  the  knowledge  whicli  those  religious 
bigots  thought  they  had  forever  destroyed.  Jiut  precious 
testimony  is  that  truly,  when  Florus,  the  Roman  historian, 
returns  from  spirit  life,  and  attests  the  fact  that  religious 
bigotry  is  as  rife  in  spirit  as  in  mortal  afl'airs.  He  speaks  truly 
when  he  says  that  state  of  aflairs  must  continue,  so  long  as  we 
continue  to  manufacture  religious  bigots,  and  send  them  to 
swell  the  bigoted  spirit  hosts.  No  greater  curse  ever  scourged 
humanity  than  religious  bigotry. 


O^BAfl  VIII. 

Roman  Pontiff. 


*' Good  DAY,  MY  son: — I  was  known  wlien  here  as  Urban 
VIII.,  and  1  want  to  say  (liis,  tliat  as  a  Tope  and  liaving  been 
educated  lully  in  Catholicism,  I  am  able  to  give  facts  in  regani 
to  tbe  mingling  of  paganism  and  Christianity.  As  Tope  1  took 
from  tiie  Pantlieon  at  Home,  4-30,000  pounds  of  Ijronzes  to  deco- 
rate St.  Peter's  at  Rome,  and  tlie  l)ronzes  were  used  witii  little 
if  any  alteration  in  their  ornamental  designs.  Tliere  you  may 
Hce  the  gods  of  anti(iuity  converted  into  tlie  Christian  saints. 
Let  those  who  have  charge  of  tliat  editice  deny  this  if  they  can. 
To  my  certain  knowledge  most  of  the  churclies  at  Home  are 
built  on  the  ruins  of  heathen  templesand  of  the  material  of  the 
latter.  Christianity  has  l)orrow('d  evervthing  from  paganisni ; 
and  there  is  no  Catholic  priest  who  holds  any  olliee  of  <'()use- 
(pience  in  the  ('atholic;  Church  who  docs  not  know  t  he  common 
identity  of  a  ci-rcmony  of  the  Eleiislnian  mysteries  in  (ircece 
and  tlie  Lord's  Supper.  They  will  not  admit  this  as  mortals, 
but  there  will  come  a  time  to  them  in  the  spirit  life  when  re- 
morse for  their  untruthfulness  will  lash  them  into  giving  the 
truth.  '  Why,' ask  these  milk  and  water  people,  'do  you  so 
roughly  attack  Christianity?'  Because  it  claims  for  itselfdivine 
])owers,  and  it  has  none.  There  is  oidy  one  religion,  and  that 
is  the  religion  of  reason.  There  never  was  a  spirit  on  this  ])lanet 
that  in  the  end  will  [»osse.s.s  any  more  power  than  another.     So 


AQUILA.  123 

they  can  rely,  that  each  one  will  get  their  just  deserts  exactly. 
You  can  make  the  road  long  and  tedious,  or  you  can  have  the 
light.  It  is  for  you  to  choose,  both  in  the  mortal  and  the  spu'it 
life.  I  will  close  by  saying,  I  hope  for  the  success  of  truth  and 
the  banishment  of  error." 

Refer  to  Chambers'  Encyclopfedia  for  account  of  Urban  VIII. 

Tbere  are  many  points  of  great  interest  and  importance  in 
the  communication  of  Urban.  His  emphatic  testimony  to  the 
fact,  that  Christianity  is  only  another  name  for  paganism,  is 
one.  But  of  especial  interest  is  the  declaration,  that  in  St. 
Peter's  at  Rome,  the  bronze  statues  of  the  Greek  and  Roman 
gods  now  figure  as  the  Christian  saints,  where  some  of  them 
were  placed  by  Urban  himself.  Not  less  significant  is  the 
declaration,  that  the  ceremony  of  the  Lord's  Supper  is  identical 
with  a  ceremony  performed  in  the  Eleusinian  mysteries,  and 
that  the  Bishops,  Archbishops,  Cardinals  and  Popes  of  the 
Catholic  Churcli,  have  always  known  this  great  fact. 


A  Cappadocian  Philosopher. 


"I  have  been  set  down  in  history  as  a  Jew — Afterwards  as  a 
Christian.  There  has  been  a  great  mistake.  I  was  neither  a 
Jew  nor  Christian.  I  was  a  Cappadocian,  and  they  say  I  wrote 
a  Greek  version  of  the  Old  Testament.  I  did  nothing  of  the 
kind.  I  combined  extracts  from  the  alleged  teachings  of  the 
God  Apollo  with  certain  alleged  facts  in  relation  to  Jove  or 
Jeliovah,  but  how  these  men  succeeded  in  tacking  ray  name  to 
a  Greek  Testament  I  have  been  unable  to  find  out  even  as  a 
spirit.  I  lived  in  12S  A.  D.,  and  kept  philosophical  schools  in 
certain  portions  of  Judea  and  Cappadocia.  In  those  schools  I 
taught  a  mixture  of  Egyptian,  Grecian  and  Judean  doctrines, 
by  which  I  gave  great  offence  to  the  Jews,  and  on  being  sum- 
moned before  a  Jewish  tribunal  refused  to  recant  anything  that 
I  had  taught.  The  Jews,  in  consequence  raised  a  sedition,  and 
I  was  put  to  death  by  the  Romans  to  appease  them.  But,  as  a 
spirit,  I  am  no  hotter  or  worse  off  for  having  taught  my  theology 
than  the  Jews  for  teaching  the  doctrines  of  their  Jehovah  ;  or 


124  ANTIQUITY  UNVEILED. 

the  Christians  for  establishing  the  rehgion  of  their  myth-god 
Erroneous  teachings  are  not  immortal.  It  is  true  that  some  are 
longer  lived  than  others,  but  they  all  die  of  the  dry-rot.  Killed 
in  the  end  by  "old  Father  Time."  Good  and  kind  actions  form 
the  incense  that  is  eternal  in  its  freshness,  and  wafts  the  spirit 
who  performs  those  actions  upward  and  onward  toward  the 
great  Inrtnite.  My  name  was  Aquila — no  Jew  nor  Christian, 
but  a  Cappadocian  philosopher." 

Refer  to  the  Biographic  Universelle  for  account  of  Aquila. 

Who  can  read  that  communication  from  the  spirit  purporting 
to  be  Aquila,  and  tiie  accounts  that  have  conic  down  to  us 
concerning  him,  and  not  be  imprcascd  with  the  identity  of  the 
connnunicating  spirit?  No  one  has  attempted  to  tell  us,  what 
was  the  manner  or  time  of  Aquila's  death.  He,  however, 
explains  it.  He  was  neither  a  Jew  nor  Christian,  but  a  Greek 
teacher,  of  a  mixture  of  the  doctrines  of  the  Egyptians,  Jews 
and  Greeks,  which  were  so  olfensive  to  the  Jews,  that  they 
compelled  the  Roman  authorities  to  put  him  to  death  to  stop 
their  seditious  commotion.  Is  it  not  }nost  encouraging  to  know, 
that  the  lost  or  concealed  facts  of  ancient  history,  are  being 
brought  to  light  by  tliese  ancient  philosophers  and  learned 
men  of  old,  even  at  this  late  day? 


SVMMACHOS. 
A  Grecian  Statesman  and  Orator. 

"  Wri-l,  siu  :— You  have,  I  think,  a  paper  among  you  Spirit- 
ualists called  '  liight  for  All.'  That  ought  to  be  my  salutation. 
in  mortal  life  I  was  an  orator,  also  a  writer,  and  I  wrote  against 
the  Christians.  >«ow  when  a  man  writes  against  anything  it 
is  a  proper  (juestion  to  ask:  What  are  your  retusons  for  doing 
."^o?  Ill  my  case  tlu'y  may  be  set  forth  under  three  heads.  First, 
iM'causo  I  knew  tlu're  was  no  learned  (Miristian  but  who  nuist 
have  known,  on  investigation,  that  th(>  religion  called  Christian 
is  but  a  diii.lication  of  the  Kleusinian  myst<'ries,  ;ui(i  that  tlioso 
mysteries  emhody  every  dogma  set  forth  by  the  Christian 
l)riests.  Secondly,  because  I  knew  that  these  mysteries  were 
remodeled   by   Aiuinonlus  Saccas,  and  that  the  doctrines  that 


SYMMACnUS.  125 

the  Christians  were  teaching  jvere  not  the  doctrines  of  their 
Jesus,  but  were  the  teachings  of  Amnionius  Saccus  ;  and  were 
Therapeutic  doctrines.  Thirdly-,  Theodotius,  a  Christian  em- 
peror or  Pope,  after  my  time,  had  27,000  rolls  of  pajjyrus 
desti'oyed  that  contained  the  very  doctrines  that  prove  tliat 
those  mysteries  of  ancient  Greece  were  the  original  parent  of 
the  Christian  religion.  Fear  was  predominant — truth  was  not 
considered  then.  Spies  and  informers  were  set  to  watch  your 
houses  at  all  hours  of  the  day  or  night,  and  if  they  could  catch 
you  reading  anything  contrary  to  the  prevailing  faith  your  life 
had  to  pay  the  forfeit.  I  have  nothing  to  do  as  a  spirit  with 
those  who  were  in  tiiis  bond  of  iniquity,  when  I  was  in  mortal 
form ;  but  I  tliink  it  is  no  more  than  my  duty  as  a  spirit  to 
enligliten  you  as  to  the  acts  of  priestly  forgery  in  my  day. 
Tliere  are  three  things  that  govern  a  spirit's  happiness,  as  far 
as  I  liave  learned — love,  charity,  and  justice  to  yourself.  You 
sit  in  judgement  upon  your  imperfections  and  becoming  en- 
lightened seek  to  correct  tliem  through  your  own  inward 
consciousness  of  wliat  is  best  for  you.  I  lived  about  220  A.  D. 
They  have  classed  me  as  an  Ebionite  Christian.  To  define  my 
true  position  I  can  come  no  nearer  to  it  than  to  say  I  was  Avhat 
you  are — a  Spiritualist,  to  all  intents  and  purposes.  As  it  is 
li:ird  to  express  our  ancient  names  through  the  medium  I  will 
spell  mine  as  one  of  the  versions  of  the  Old  Testament  was 
attributed  to  me  ;  but  it  Avas  a  forgery.  I  had  nothing  to  do 
with  it.  It  was  Lysimachus,  who  lived  at  Constantinople  about 
A.  D.  270  who  was  the  author  of  that  version." 

Refer  to  the  Nouvelle  Biograjihie  Generale  for  account  of 
Symmachus. 

Here  we  have  another  spirit  returning  and  correcting  the 
historical  account  of  himself.  He  says  he  was  not  a  Jew  nor 
a\  Ebionite  Christian,  nor  yet  a  Pagan,  but  a  Spiritualist,  and 
t'.iat  he  wrote  against  the  Christians.  There  can  be  little  doubt 
he  was  a  Theraiieutic  follower  of  Ammonius  Saccas,  and  if  not 
himself  initiated  in  the  Eleusinian  mysteries,  had  learned  from 
tlie  writings  of  Annnonius  Saccas  the  facts  that  he  sets  forth. 
Truly,  the  key  to  the  mysteries  of  all  religions  has  been  placed 
in  our  hands  from  the  spirit  world,  and  secret  chamber  after 
secret  chamber  is  being  opened  with  it  never  to  be  closed  again. 
We  deeply  regret  that  time  and  space  will  not  admit  of  a 
more  extended  notice  of  this  undoubtedly  genuine  and  truthful 
comnnmicatiou. 


126  ANTIQUITY   UNVEILED. 

POMPOfllUS  IVIELifl. 
A  Roman  Geographer. 


"  I  wa«?  a  geographer,  and  lived  at  the  time  it  is  said  the  Christ- 
ian iSaviour  lived.  I  travelled  in  and  examined  many  countries. 
Tliere  wa.s  none  of  those  countries  but  what  had  their  Saviours 
at  that  time.  I  think  that  the  tendency  of  religion  was  then 
from  the  old  to  the  new,  but  I  cannot  say  that  the  new  was  an 
improvement  on  the  old.  It  had,  to  me,  more  the  appearance 
of  retrogression  than  ])rogression.  I  cared  not  for  religion,  but 
valued  truth  wlicrcvor  I  found  it.  What  was  good  in  religion 
I  accepted  ;  what  was  good  for  nothing,  or  invented  by  ])riests, 
I  had  nothing  to  do  with.  There  was  one  thing  that  embraced 
all  my  religion,  and  that  was  my  conviction  that  God  was  the 
universal  life  and  that  I  was  but  one  expression  of  that  life. 
Therefore,  I  did  not  fear  tlie  consequences  to  myself.  I  knew 
I  would  get  exactly  what  I  deserved.  When  I  became  a  S4)irit 
I  found  that  action,  with  a  real  purpose  for  improvement,  is 
tiie  motive  j)()wer  to  spirit  proi^ression.  In  spu"it,  if  you  stand 
and  bewail  your  fate,  you  sutler  tiie  same  as  you  would  as  a 
mortal,  under  that  mode  of  sei'king  happiness.  If  you  are  up, 
active  and  doing,  tiien  the  spirit  life  is  a  life  of  happiness.  I 
met  with  one  strange  thing  in  my  travels,  and  that  was  the 
fact  that  the  godch'ss  Diaiui,  A.  I).  44,  was  worshipped  as  the 
prevailing  (!od  at  Antioch,  and  that  there  were  no  ('liristians 
there  at  that  time.  I  spent  thre(> months  there,  and  found  none; 
and  I  know  that  neitlier  at  Antiocii,  nor  at  Kphesns,  nor  at 
Atii(>ns,  nor  at  Rome  was  there  any  person  who  knew  anytbing 
about  the  man  called  Paul,  at  that  time.  As  a  spirit,  I  liave 
investigated  the  sultject,  (o  find  who  this  Paul  was,  and  1  found 
him  to  be  none  oilier  tiian  ti\e("appadocian  Saviour,  Apollonius 
ofTyana.  Apollonius  lias  told  me  himself,  in  spirit  life,  tiiat 
he  wrote  the  so-called  Christian  l']pis(les  to  his  followt'rs.  T  ask 
no  man  to  accept  this  because  it  comes  from  myself,  but  I  know, 
as  a  spirit,  that  it  is  true  ;  and  if  it  is  not  found  out  to  ix'  so  in 
this  gineration,  it  will  lie  in  tb«' next.  I  died  about  A.  I),  (id. 
I  was  a  native  of  Spain,  at  that  time  a  province  of  the  Roman 
empire." 

Refer  to  Smith's  Dictionary  of  (Ireek  and  Roman  Riograpliy, 
for  ai-foiint  of  Ponipoiilus  Mt'Ia. 
Thus  t  -^lilies  anotlicr  spirit,  a  noted  writer   who  lived  and 


POMPONIUS  MELA.  127 

thoroughly  observed  and  investigated  all  subjects  of  general 
interest  during  the  very  time  that  it  is  said  that  Jesus,  the 
Christian  Saviour,  was  on  the  earth,  and  that  related  to  the 
scenes  of  his  fictitious  efforts.  Especially  did  he  note  the 
matters  relating  to  the  religions  of  the  various  countries  in 
which  he  travelled  and  of  which  he  wrote.  He  tells  us  that  as 
late  as  44  A.  D.,  he  spent  three  months  at  Antioch,  where  tlie 
goddess  Diana  was  the  only  deity  worshipped  and  that  there 
were  no  Christians  there  at  that  time.  He  testifies  equally 
positively  that  he  knows  that,  when  he  lived,  there  was  no  one 
at  Antioch,  Ephesus,  Athens  nor  Rome,  who  had  ever  seen  or 
knew  anything  about  the  man  named  Paul.  Now  it  will  be 
remembered  that  the  first  mention  made  of  Paul,  as  a  historical 
character,  is  in  the  book  called  "The  Acts  of  the  Apostles," 
Chapter  VII,  58.  It  is  not  said  who  he  was  or  why  he  is  there 
introduced.  This  is  exceedingly  strange  if  Paul  was  truly  a 
historical  character.  From  that  time  he  is  made  the  central 
figure  of  what  is  called  the  Xew  Testament,  Jesus  himself  being 
put  in  the  shade  by  him.  He  is  first  made  to  figure  as  a  terrible 
persecutor  of  Christians.  Why  no  mention  of  any  Christians 
as  existing  at  that  day,  nor  of  Paul  their  terrible  persecutor, 
was  made  by  contemporaneous  writers,  no  Christian  writer 
has  ever  explained.  Miraculously  convinced  of  his  error,  as  is 
alleged  in  "  The  Acts,"  Paul  became  the  foremost  Christian  in 
the  world,  not  even  excepting  St.  Peter,  the  rock  on  which  the 
Christian  Church  was  built.  In  Chapter  XIII,  of  The  Acts, 
verse  1,  it  is  said  :  "  Xow  there  were  in  the  church  that  was  at 
Antioch  certain  prophets  and  teacliers  *  *  As  they  ministered 
to  the  Lord,  and  fasted,  the  Holy  Ghost  said,  separate  me 
Barnabas  and  Saul,  for  the  work  whereunto  I  have  called 
them."  This  was  the  source  of  Paul's  authorization  to  speak 
for  the  Holy  Ghost.  If  there  was  no  Christian  Church  in 
Antioch  at  that  time,  then  the  Christian  mission  of  Paul  is 
without  supijort.  The  spirit  of  Pomponius  Mela  says  that  there 
was  no  such  church,  as  late  as  44  A.  D.,  at  Antioch,  and  his 
statement  being  in  accord  with  contemporary  history,  is  un- 
doubtedly true.  But  still  more  significant  is  his  statement  tliat 
no  person  at  Antioch,  Ephesus,  Athens  or  Rome  ever  iieard  of 
J'aul,  who  is  represented  to  have  figured  so  prominently,  at  the 
time  when  he  lived  and  wrote,  in  those  centres  of  religion  of 
that  period. 


128  ANTIQUITY  UNVJIILED. 


CflJ^Dlflflli  STEFAflO  BOHQIR. 


"Good  day,  sir: — My  name  wa3  Stcfano  Borgia,  Cardinal 
at  Rome,  from  180G  to  1810,  and  died  in  Lyons,  France.  Tliere 
is  one  thing  before  ■which  everything  else  must  bow,  and  that 
is  truth.  Any  rehgion — no  matter  what  its  power  may  be  here 
— if  not  founded  on  trutli,  in  the  spirit  life  must  fail.  The 
atonement  of  the  Roman  Church  is  approaching,  and  its  power 
will  go  down  in  a  night  of  blood.  As  I  can  see  this  with  a 
spirit's  eyes,  I  feel  it  my  duty  to  say  that  those  persons  or 
characters  spoken  of  in  the  New  Testament  never  had  an 
existence,  and  this  is  well  understood  by  us  priests.  I  was  the 
leader  or  head  of  tlie  Catholic  Church  at  Rome,  at  the  time  of 
the  entrance  of  the  French  into  that  city.  The  tirst  and 
principal  thing  done  was  to  hide  all  the  works  of  the  Latin 
Fathers.  Why?  Because  Ciiristianity  cannot  stand  the  blazing 
light  of  the  originals  when  placed  in  the  hands  of  scholars  and 
free-thinkers.  A  child  could  almost  see  how  the  Epistles  hav^e 
been  interpolated  and  clianged  to  suit  the  views  of  the  writers, 
and  the  foolish  ceremonies  these  writers  are  advocating,  show 
this.  They  fight  about  tlie  communion  ceremony — whether  tliey 
sliould  use  water  or  wine— whether  the  bread  was  tlie  real  body 
or  Christ  or  not.  Tliere  has  been  more  bloodslied,  more  spirit 
damnation  on  account  of  tiiese  follies  in  regard  to  these  cere- 
monial laws  than  on  account  of  all  otiier  things  put  together. 
This  communication  is  yours  for  the  cause  of  truth." 

Refer  to  the  American  Cyclopjedia  for  account  of  Cardinal 
Borgia. 

The  importance  of  this  communication  may  be  understood 
from  the  fact  that  the  learned  Cardinal  Borgia  made  it  his 
especial  business  to  collect  the  manuscript  evidence  of  the 
writings  of  the  Fatiiers  of  the  Christian  Church,  and  all  that 
related  to  the  anterior  religious  .s^-stems  of  the  world.  He 
therefore  no  doubt  tells  the  exact  truth  in  relation  to  the  fact 
that  the  Roman  Catholic  Church  could  not  aflbrd  to  have  the 
manuscripts  of  the  Ciiristiaii  fathers  fall  into  the  hands  of 
tlie  learned  critics  of  the  beginning  of  the  present  century. 
What  the  Roman  Hierarchy  were  able  to  secure  from  the 
French  in  lso;{,  is  likely  to  become  the  world's  pr()i)erty  through 


CARACALLA.  129 

the  confessions  and  admissions  of  returning  spirits,  wlio  can  no 
longer  bear  tlie  load  of  guilt  of  concealing  tlie  trutli  from  tlieir 
mortal  brethren.  To  these  spiilts  we  say,  come  one,  come  all  ! 
It  is  not  yet  too  late  for  you  to  win  the  tlianks  and  sympathy 
of  awakening  humanity. 


Bishop  of  Nicomedia. 


"I  SALUTE  YOU  WITH  MY  BEST  WISHES: — It  is  astonishing 
to  me  in  one  way,  and  yet  not  in  another,  when,  as  a  spirit,  I 
look  upon  you  mortals  and  see  you  in  this  liberal,  enlightened 
and  educated  age,  bowing  before  the  superstition  that  sucii 
men  as  myself,  during  our  mortal  lives,  endeavored  to  perpet- 
uate for  our  own  benefit.  I  do  not  believe  that  there  were,  at 
the  Council  of  Nice,  three  persons  present  who  believed  in  the 
truth  of  what  was  set  down.  If  tliere  were,  it  Avas  on  account  of 
their  ignorance.  There  was  one  thing  that  took  place  there  that 
I  think  has  not  been  recorded  for  the  benefit  of  humanity.  It 
w;is  agreed  among  the  bishops  there  assembled,  to  destroy  all 
books  that  threw  any  light  upon  the  mythological  origin  of 
the  Christian  religion.  Tiie  result  of  that  agreement,  it  is  easy 
for  you  to  estimate,  since  you  have  been  receiving  these  com- 
munications from  the  spirits  of  the  priests  who  flourished  in 
that  day  and  since ;  as  you  must  have  seen  for  yourself  that  this 
has  been  carried  out  as  thoroughly  as  possible.  I  cannot  even 
plead  in  my  own  favor  tliat  I  agreed  to  this  through  ignorance. 
I  was  governed  by  the  desire  for  earthly  advancement.  In  fact, 
one-half  your  priests,  ministers  and  bishops,  are  to-day  mate- 
rialists at  heart,  and  they  only  advocate  the  Christian  religion 
because  it  is  popular,  and  yields  them  a  happy  temporal  condi- 
tion. Even  in  my  day  we  resorted  to  bibliomancy  to  decide 
questions  of  church  policy.  That  is,  we  opened  at  one  page, 
then  at  another,  reading  the  first  verses  our  eyes  met,  and  by 
that  means  decided  who  should  be  bishop  and  who  not.  But 
this  was  only  subterfuge  to  cover  the  real  object,  for  tlie  priest 
who  had  the  most  gold  to  pay  to  the  bishops,  bought  the  best 
bisliopries.  I  will  add,  there  Avas  at  that  time  nearly  one 
hundred  difterent  versions  of  the  gospels,  so-called,  and  each 


130  ANTIQUITY   UNVEILED. 

writer  interpreted  them  to  suit  himself,  as  did  the  bishops  like- 
wise. Therefore,  enlightened  persons,  to-day,  must  be  fools  to 
follow  the  teachings  of  such  dishonest  barbarians  as  we  were. 
If  this  communication  causes  one  pers(m  to  reflect  on  what  I 
liave  said  I  am  amply  reixiid.  I  was  Caracalla,  Archbishop  of 
Xlcomedia." 

liefer  to  McCIintock  and  Strong's  Cyclopredia  of  The(jlo!^ic^d 
Literature,  for  "Bibliomancy." 

Here  we  have  a  spirit  returning,  and  testifying  not  only  tliat 
bibliomancy  was  practiced  by  the  Christian  prelates  of  his  day, 
himself  included,  but  that  it  was  only  a  subterfuge  of  Christian 
prelates  to  barter  away  bishoprics  for  gold,  and  to  conceal  tlie 
vile  and  corrupt  object  of  those  in  authority  as  Christian 
prelates.  Still  more  than  this,  that  in  the  Council  of  Nice,  it 
was  agreed  among  the  prelates  there  assembled,  to  destroy  all 
writings  that  could  show  the  mythological  origin  of  the  Christ- 
ian religion.  A  pretty  religion  this  to  dominate  the  interests 
of  humanity  here  and  hereafter.  We  do  not  wonder  that  this 
spirit  should  feel  contempt  for  the  sujxTstitious  veneration  of 
such  a  religion  in  the  light  of  modern  civilization  and  progress. 
How  long?  Oh  !  how  long,  must  humanity  be  governed 
through  superstitious  fears?  How  iniixn-tant  are  these  spirit 
disclosures  of  the  soul-deba.sing  origin  of  a  religion,  impiously 
tauglit  in  tiie  name  of  the  great  God-soul  of  the  universe  a.s 
infallible  truth  ! 


HEGESIPPUS.  131 

HHGESIPPUS. 

A  Greek  Theologian. 


"  My  best  greetings  to  you  :— There  is  only  a  fragment  of 
my  mortal  life  now  extant.  I  travelled  through  almost  all  the 
countries  at  that  time  accessible.  My  life  was  an  eventful  one. 
1  am  set  down  in  history  as  a  converted  Jew,  when  in  fact  I 
was  not  a  Jew  at  all.  I  was  a  Greek,  and  lived  in  Athens.  As 
I  travelled  over  alf  those  countries,  I  found  the  idea  of  some 
God  saving  the  people,  who  was  to  be  born  into  mortal  life,  or 
in  fact,  as  the  speaker  said,  to-day,  a  reincarnation  of  some 
older  God  or  Gods  who  would  effect  this.  And  upon  this 
tradition  the  Christians  have  interpolated  the  small  fragments 
extant  now  of  the  works  of  my  mortal  life.  In  reality  it  was 
nothing  more  than  the  teachings  of  the  pupils  or  disciples  of 
the  Alexandrian  school  going  out  and  spreading  this  idea, 
which  they  received  from  India  through  Apollonius.  This  I 
positively  know  to  be  the  fact,  because  I  talked  with  them,  and 
was  initiated  in  some  of  their  secrets  myself.  But  I  found  that 
a  great  deal  of  it  was  lost,  and  while  they  had  some  sound 
nioral  and  philosophical  thoughts,  they  had  only  one  object  in 
view  as  the  basis  of  their  teachings  and  that  was  to  gain  power. 
At  the  time  I  lived — A.  D.  170 — there  was  a  great  desire  to 
gather  together  these  traditions,  and  to  gain  possession  of 
ancient  manuscripts,  in  order  to  patch  up  a  new  religion,  out  of 
the  old  ones.  At  that  time,  it  was  a  fight  between  the  power 
of  learned  scholars  and  the  power  of  pagan  priests.  The 
priests  bitterly  opposed  those  who  were  regarded  as  learned 
men.  My  name  was  Hegesippus.  You  will  find  me  mentioned, 
if  anywhere,  in  Tichcndorf's  writings,  who  was  one  of  the  best 
scholars  in  New  Testament  matters  among  modern  authors." 

Refer  to  MeClintock's  and  Strong's  Ecclesiastical  Cyclopaedia 
and  Nouvclle  Biographic  Generale,  for  account  of  Hegesippus. 

Such  are  the  meagre  biographical  accounts  of  Hegesippus 
whicli  may  be  found  in  the  references.  That  there  is  hardly  a 
trace  of  truth  in  what  has  come  down  to  us  regarding  him 
seems  very  certain.  Tliat  he  was  not  a  Jew,  his  name  clearly 
indicates,  it  being  evidently  Greek.  He  tells  us  he  was  not  a 
Jew,  but  a  Greek  ;  that  he  travelled  over  all  the  countries  then 
accessible  to  him ;  that  everywhere  he  found  the  theological 
idea  of  some  God  saving  the  people  that  was  to  be  born  into 


132  ANTIQUITY   UXYKILEP. 

mortal  life,  or  the  reincarimtion  of  some  okler  CJod  who  would 
effect  this;  that  in  his  writings  he  mentioned  this  fact;  and 
that  this  was  the  ground  for  Eusehius  interpolating  the  above 
cited  forgery  in  his  reference  to  liim  and  his  work.  Further 
tlian  this  lie  tells  us  that  this  theological  idea  was  especially 
promulgated  by  the  Alexandrian  followers  of  Apollonius  in 
accordance  with  the  Indian  theology  brought  from  India  b^' 
Apollonius.  The  spirit  tells  us  that  lie  knows  this  to  be  so, 
from  the  fact  that  ho  had  conversed  with  him  about  it  and  was 
himself  initiated  in  some  of  their  secrets.  Even  at  that  early 
day  the  spirit  tells  us  that  a  great  deal  of  the  teachings  of 
Apollonius  was  lost,  and  their  only  object  seemed  to  be  to  gain 
power.  The  spirit  also  tells  us  that  in  170  A.  I).,  when  ho 
lived,  there  was  a  great  desire  to  gain  possession  of  ancient 
manuscripts,  in  order  to  patch  up  a  new  religion  out  of  the 
old  religions.  There  is  little  doubt  that  Ilcgesippus  was  one 
who  attempted  that  very  thing,  and  that  his  Mork  designated 
by  Eusebius  "Memorials  of  the  History  of  the  Church,"  wtis 
a  compilation  of  those  ancient  manuscripts,  most  prominent 
among  which  was  the  Hindoo  manuscripts  brought  by  Apollo- 
nius from  India.  The  ivft'ivnce  of  the  spirit  to  Tischendorf's 
writings  as  the  most  likely  i)lace  to  find  mention  of  him,  is  not 
the  least  significant  feature  of  his  communication,  as  it  indicates 
that  s])irits  are  fully  ai)pris('d  of  what  is  going  on  here  on 
earth  after  their  dej)arture  to  the  spirit  life.  That  tlie  work  of 
Hegesipjius  (juott^d  by  Eusebius  was  not  jireservi-d  after  it  was 
used  by  ]'>iisebius  to  suit  himself,  sliows  that  that  fraudulent 
writer  and  forger  of  Christian  e\i(lence  could  not  afford  to  have 
it  conu'  dowji  to  us,  as  It  would,  biyond  all  (piestion,  have  put  an 
end  to  the  fraud  he  labon^l  so  liard  to  perpetuate.  It  will  be 
remenilxred  that  Apollonius,  in  his  communication  given 
weeks  before,  stated  the  fact  that  Hegeslppus  liail  coi)ied  liis 
version  of  t lie  Hindoo  gospels  and  eplntles  into  tlie  Samaritan 
tongue,  from  wlilch  copy  of  Hegeslppus,  Tlphilas,  bishop  of 
the  (Joths,  had  translate<l  the  "  Co(b'X  Argciiteus."  AVe 
regard  this  communication  as  genuine  and  autluiitic,  and 
highly  imj)ortant,  as  cumulative  evidence  of  the  fact  that 
Apollonius,  and  not  Jesus,  is  the  real  object  of  Cliris(l:iii  wor- 
slilp.  And  yet  thisCJreek  heathen  has  Ih-cii  niMdc  a  saint  by 
the  JJoman  Catholic  Church. 


ULPHIIiAS.  133 


A  Catholic  Bishop. 


"  I  AM  HERE  : — You  may  succeed  for  many  years  in  keeping 
back  the  trutli,  but  a  time  comes  when  that  which  is  hidden 
must  be  revealed.  I  was  a  bishop  in  the  fourtli  century.  I  was 
also  a  writer,  and  I  translated  a  set  of  gospels  and  epistles  from 
the  Samaritan  tongue.  They  are  now  in  the  Univei-sity,  at  a 
place  called  Upsal,  and  they  are  called  the  Codex  Argenteus. 
It  was  written  on  what  are  called  silver  tablets.  In  truth,  the 
fact  is  that  I  copied  the  gospel  and  epistles  of  Apollonius  of 
Tyana,  not  originally  written  by  himself,  but  brought  by  him 
from  Singapoor,  India,  in  Asia.  That  is  he  wrote  versions  from 
tlie  originals  hiniself,  but  these  teachings  of  Apollonius  bore, 
not  the  names  that  the  Christians  have  given  them.  I  used  the 
names  that  the  Christians  wished  to  have  at  the  head  of  their 
different  books.  I  was  paid  well  for  doing  this,  and  managed 
to  gain  great  popularity  and  preferment  by  it,  on  this  mortal 
plane ;  but  my  condition  as  a  spirit  has  been  one  of  torture. 
And  know  this ;  there  is  an  influence  amongst  progressed 
si)irits  tliat  forces  all  evil-doers  back  here  to  confess  their  sins, 
and  show  just  where  tliey  lied  and  where  they  told  the  truth. 
This  they  are  obliged  to  do  finally,  although  they  may  defer  it 
for  a  long  time.  I  have  stated  here,  as  a  spirit,  exactly  what  I 
did  as  a  mortal,  hoping  that  it  will  bring  out  the  truth.  I  am 
Ulphilas." 

Refer  to  Nouvelle  Biographic  Generale,  Feller's  Historical 
Dictionary  and  Historical  Dictionary  by  jSIenard  and  Desenne, 
1823. 

We  have  given  here  several  references  as  to  where  may  be 
found,  (as  they  have  come  down  to  us)  the  historical  facts, 
relating  to  Ulphilas  and  his  Bible,  in  order  to  enable  the  reader 
to  appreciate  the  unprecedented  importance  of  that  comnumi- 
cation.  We  cliallenge  the  Christian  priesthood  and  clergy,  as 
well  as  all  who  believe  in  the  truth  of  the  Christian  religion, 
to  successfully  question  the  truth  and  authenticity  of  the  state- 
ments embraced  in  that  communication.     If  they  cannot  do 


134  ANTIQUITY   UNVEILED.' 

this  it  simply  remains  for  us  to  insist  tliat  this  spirit  has  spoken 
only  llie  trutli  in  rogard  to  the  source  from  ■which  he  derived 
his  liible,  or  rather  the  cojiy  of  it,  from  which  he  made  his 
translation.  Tlie  spirit  of  Ulphilas  testifies  positively  to  that 
fact,  and  not  only  declares  that  the  canonical  gospels  and 
epistles  are  identically  the  same  as  those  written  by  Ajwllonius 
of  Tyana,  after  the  IJrahaminical  Gospels  brought  by  him  from 
.Singapoor,  but  at  the  instance  of  the  Christian  hierarchy,  he 
in  the  fourth  century  translated  them  from  the  Samaritan 
original  of  AiM)llonius,  changing  the  naines  according  to  the 
wishes  of  his  Christian  cmi)loyers.  It  was  for  rendering  this 
detestable  service  to  the  Christian  hierarchy,  none  of  whom 
were  competent  to  translate  the  Samaritan  originals  of  the 
books  they  sought  to  steal  to  consummate  their  selfish  purpose, 
that  Ulphilas,  the  poor  and  comparatively  unknown  reader  in 
the  Roman  Catholic  Church,  was  advanced  to  the  dignity  of 
a  bishop,  a  promotion  hardly  paralleled  in  the  annals  of 
priestly  advancement.  "NVe  will  only  notice  one  more  fact  in 
his  remarkable  connnunicat ion,  and  that  is  that  sooner  or  later, 
every  consecrated  error  and  falsehood  Mill  have  to  be  disclosed 
by  returning  spirits;  and  this,  because  the  spirit  friends  of 
truth,  justice  and  right,  liave  at  last  ac(piired  the  power  to 
compel  it. 


ABGABUS.  135 


A  Grecian  Priest. 


"I  SALUTE  YOU,  SIR: — Whether  my  name  is  recorded  in 
history  I  care  not ;  nor  do  I  care  whether  it  is  disputed  that  I 
ever  lived  ;  but  I  know  tliat  I  do  live  as  a  spirit,  and  what  is 
more  that  I  lived  exactly  at  the  time  it  is  claimed  that  Jesus 
lived.  Not  only  that — but  it  is  claimed  that  I  had  correspon- 
dence with  Christ.  Now  for  the  facts.  My  name  was  Abgarus. 
I  was  a  priest  at  Abdera,  in  Thrace — afterwards  a  priest  in 
Rome,  in  the  reign  of  Tibei'ius  Caisar.  I  held  correspondence 
with  a  Jewish  priest  who  lived,  at  that  time,  in  Jerusalem  and 
M'hose  jiame  was  Jesus  Malathiel.  Tliis  correspondence  was 
taken  advantage  of  by  Felix,  bishop  of  Urgel,  in  Spain,  in  the 
eighth  century,  in  the  time  of  Charlemagne,  and  was  used  by 
Christians  after  that  time,  to  prove  the  real  existence  of  Jesus 
Christ,  when  no  such  person  existed ;  and  I  had  no  corres- 
pondence with  any  other  person  than  I  have  named.  The 
points  at  issue  between  myself  and  this  Jesus  was  whether  my 
god  Apollo  or  his  god  Jah  or  Jehovah  was  the  older.  There 
was  at  that  time  proof  positive  in  ancient  books  then  extant, 
that  the  Grecian  god  Ajjollo  under  the  name  of  Bel  or  Baal, 
was  worshipped  by  the  very  father  of  the  Jewish  religion, 
Abraham,  in  Chaldea,  before  he  became  the  so-called  progenitor 
of  tiie  Hebrew  nation,  and  therefore,  I  won  the  debate  between 
this  learned  Jew  and  myself.  And  concerning  this  controversy 
some  of  the  apocryphal  bcK)ks,  thrown  out  by  the  Council  of 
Nice,  contained  accounts  of  my  conti'oversy  with  that  Jesus  ; 
but  the  Christians  have  so  mutilated  the  original  argument, 
that  it  cannot  now  be  understood.  They  have  done  everything 
they  could  to  utterly  destroy  that  argument.  I  have  come  here 
to-day,  to  throw  what  light  I  could  upon  this  point,  and  I  have 
done  it  honestly  as  a  spirit.  I  care  not  whether  history  confirms 
what  I  say  or  not.  I  departed  the  mortal  life  about  A.  D.  60. 
This  is  yours  for  the  truth." 

We  have  thought  this  communication  worthy  of  especial 
conunent,  in  as  much  as  it  is  especially  calculated  to  show  that 
the  communications  that  have  been  given,  and  wiiich  have 


136  ANTIQUITY   UNVEILED. 

puriM)rto(l  to  come  from  ancient  spirits,  arc  what  tlicy  claim 
to  l>e.  We  will  now  give  what  history  says  of  Ah<z;arus,  in  order 
to  call  attention  to  some  most  significant  points  of  this  aston- 
ishing correction  of  historical  errors.  We  take  the  following 
account  of  Abgarus,  from  McClintock  :uul  Strong's  Biblical 
('ycloi);e<lia  : 

"Abgarus  (Abagarius,  Agbarus  ;  sometimes  derived  from  the 
.\rabicAkbar  'greater,'  but  better  from  tlie  Armenian  Avag, 
'gri'at,'  and  air,  'man,')  tiieconnnon  name  of  the  petty  princes 
(or  Toparchs)  who  ruled  at  Kdessa  in  Meso|K)tamia,  of  one  of 
whom  tliere  is  an  eastern  tradition,  recorded  by  Eusebius,  that 
lie  wrote  a  letter  to  Christ  wlio  transmitted  a  reply.  Eusebius 
gives  copies  of  both  letters,  as  follows  :  'Aligarus,  prince  of 
Edessa,  to  Jesus,  the  merciful  Saviour,  who  has  appeared  in 
the  country  of  Jerusalem,  greeting.  I  have  been  informed  of 
the  prodigies  and  cures  wrought  by  you  witliout  the  use  of 
herbs  or  medicines,  and  by  the  elHcacy  only  of  your  words.  I 
am  told  that  you  enable  cripples  to  walk  ;  that  you  force  devils 
from  the  bodies  possessed  ;  that  there  is  no  disease,  however 
incurable,  which  you  <lo  not  heal,  and  that  you  restore  the  dead 
to  life.  These  wonders  persuade  me  tliat  you  are  some  god 
descended  from  lieaven,  or  that  you  are  the  Son  of  God.  For 
tins  reason  I  have  taken  tiie  lil)erty  of  writing  this  letter  to 
you,  l)eseeching  you  to  come  and  see  me,  and  to  cure  me  of  the 
indisposition  undi-r  wiiich  I  have  so  long  lal»ored.  1  understand 
that  the  Jews  persecute  you,  murnuir  at  your  miracles,  ami 
seek  your  destruction.  I  iiave  here  a  beautiful  and  agreeabjir 
city  which,  tliough  it  be  not  very  large,  will  l)e  suflicient  to 
suj)ply  you  witli  everytiung  tliat  is  necessary.' 

"  To  tins  letter  it  is  said  Ji-susClirist  returned  him  an  answer 
in  the  foiiowitig  terms  :  '  You  are  hapi)y  Abgarus,  thus  to  have 
bi'lievi'd  in  me  without  iiaving  seen  me  ;  for  it  is  written  of  me, 
tiiat  tiiey  who  shall  see  me  will  not  iielieve  in  me,  and  that 
tliey  who  iiave  lu'ver  seen  me  shall  lulieve  and  be  saved.  .\s 
to  the  desire  you  express  in  receiving  a  visit  from  me,  I  nnist 
tell  you  tiiat  all  things  for  wliich  I  am  come  must  be  fultilleil 
in  the  country  where  I  atn  ;  when  this  is  done,  I  nuist  return 
to  him  who  sent  me.  And  when  I  am  dejiarted  henci",  I  will 
send  to  you  one  of  my  disciples,  who  will  cure  you  of  the  disease 
of  which  you  complain,  and  give  life  to  you  and  those  wlio  sire 
witli  you.'  According  (o  Moses  of  ("horene,  IdicdA.  I).  470i 
the  n|)ly  was  written  i>y  tlie  .Xpostlc  'i'iiomas. 

"  iMiscbJMs  furtiier  slides  thai,  aflcr  (lie  ascension  ofCiirisI, 
the  Apo>tIc  'I'boiiiMs  sent  'l'ii:idd:eus,  one  of  Hie  Mvmty.  lo 
Abg;ir,  who  cured  liini  of  Icpro-^y,  and  <(>nverted  him,  togctlier 


ABGARUS.  137 

with  his  subjects.  The  documents  from  which  this  narrative 
is  drawn  were  found  by  Eusebius  in  the  arcliives  of  Edessa. 
Moses  of  Cliorene  relates  further  that  Abgarus,  after  his  couvei-- 
sion,  wrote  letters  in  defence  of  Christianity  to  the  Emperor 
Tiberius  and  to  the  king  of  Pei-sia.  He  is  also  the  first  who 
mentions  that  Christ  sent  to  Abgarus,  together  with  his  reply, 
a  handkerchief  impressed  with  his  portrait.  The  letter  of 
Christ  to  Abgarus  was  declared  apocryphal  by  the  Council  of 
Rome  A.  D.  494,  but  in  the  Greek  church  many  continued  to 
believe  in  its  authenticity  and  the  people  of  Edessa  believed 
that  their  city  was  made  unconquerable  by  the  possession  of 
this  palladium.  The  original  is  said  to  have  been  brought  to 
Constantinople.  In  modern  times,  the  correspondence  of 
Abgarus,  as  well  as  the  portrait  of  Christ  are  generally  regarded 
as  forgeries." 

It  is  to  protest  against  such  Christian  forgeries  as  these  in  his 
name  that  the  spirit  of  Abgarus  returns,  and  to  state  the  correct 
facts  in  regard  to  his  letters  to  Jesus  Malathiel,  the  learned  Jew 
with  whom  he  had  the  controversy  about  the  antiquity  of  the 
Jewish  God  Jah  pr  Jehovah,  It  would  appear  from  the  com- 
munication that  Abgarus  was  not  Abgar,  king  of  Edessa,  but 
was  a  Greek  priest  in  the  temple  of  Apollo  at  Abdera  in  Thrace, 
and  afterward  a  priest  at  Rome  in  the  reign  of  Tiberius  Ciesar. 
It  is  therefore  more  than  likely  that" Abgarus  wrote  letters  to 
Tiberius,  as  Moses  of  Cliorene  states  ;  but  those  letters  shared 
the  same  fate  as  did  the  actual  correspondence  with  the  Jewish 
priest,  Jesus  Malathiel  of  Jerusalem.  It  would  seem  that  the 
alleged  correspondence  between  Abgarus  and  Jesus  Christ,  was 
declared  apocryphal  as  early  as  A.  D.  494  ;  or  in  other  words, 
spurious. 

The  reason  for  that  declaration  was  not  given  nor  was  there 
any  attempted  explanation,  as  to  how  so  recognized  an  autliority 
as  Eusebius,  had  l>een  induced  to  cite  tlie  alleged  correspondence 
as  genuine.  It  would  appear  that  the  Council  of  Rome  in  494 
only  declared  the  letter  of  Christ  to  Abgarus  as  spurious,  but 
dill  not  pronounce  the  alleged  letter  of  Abgarus  to  Christ  equally 
s])urious.  Both  rested  on  the  same  authority  and  both  should 
have  shared  the  same  disposition  at  the  hands  of  the  Roman 
Catholic  Church.  It  would  further  appear  that  after  the  dis- 
crediting of  the  correspondence  in  (juestion,  no  further  use  was 
attempted  to  be  made  of  it  as  atlbrding  historical  evidence  of 
tiie  existence  of  Jesus  Christ  until  Felix,  bishop  of  Crgel,  in 
Spain,  in  the  reign  of  Charlemagne,  again  attempted  to  use  it 


138  ANTIQUITY  UNVEILED. 

as  authentic  historical  evidence  of  the  existence  and  cliaracter 
of  Jesus  Christ.  Now,  who  was  tlie  Felix,  referred  to  in  tlie 
communication?  He  was  tlie  bishop  of  Urgel,  in  Spain,  in  the 
latter  part  of  the  eighth  and  the  beginning  of  the  ninth  century, 
liefer  to  McClintock  and  Strong's  Ecclesiastical  Cyclopscdia, 
for  account  of  Felix. 

'  View  all  the  facts  as  we  may,  this  communication  must  strike 
the  attention  of  thoughtful  pei"sons  as  of  especial  signiticance  in 
showing  what  the  so-called  Christian  religion  really  is,  and 
furthermore  it  points  us  to  the  truth  as  to  this  important  item  of 
liistory,  exposing  the  falsehoods  that  were  built  upon  the  single 
fact  that  Abgarus  had  corresponded  with  a  Jew  named  Jesus. 
It  becomes  more  and  more  certain  that  the  spirits  of  the  learned 
and  distinguished  men  of  the  p;tst  are  perfectly  conversant  with 
the  pious  frauds  and  errors  that  have  been  perpetrated  in  their 
names,  and  that  they  have  at  last  found  a  means  of  setting 
themselves  and  the  occurrences  of  their  times  correctly  before  us. 


GF^EGOHV. 

Bishop  of  Constantinople. 


"I  feel  odd  in  coming  back  here.  I  come  not  of  my  own  will. 
I  am  forced  here  to  tell,  in  this  communication,  what  I  know 
about  Christian  interpolations,  Christian  rolil>ery,  and  Christian 
lying.  1  lived  for  the  sake  of  popularity.  I  deceived,  because 
it  gave  me  power.  J  professed  a  morality  that  I  never  jiosstsstd. 
In  fact,  I  was  a  materialist  at  tlie  l)ottom.  I  ha<l  no  liojje  nor 
idea  of  an  existence  bfvond  the  tomb,  and  I  thought  thelu'st 
thing  tliat  I  could  do  was  to  secure  physical  comforts  here.  I 
tampered  with  the  books  tiiat  have  bei'U  di-scrilied  here  to-day. 
I  substituted  names  in  them  that  wt-re  not  in  the  originals,  and 
iVoiii  tlu'se  books,  which  taught  only  ])ure  morality,  1  bcipcd  all 
I  could  to  destroy  tlie  id»'a  of  man  ju'rforming  iiny  good  work 
of  himself,  and  to  induce  ])eople  to  rely  entirely  for  the  atone- 
ment of  their  sins  on  Jesus.  I  also  destroyed  many  vahi:il>le 
i>ooks,  for  fe;ir  sonu"  one  would  discover  my  fraudulent  coiMinct. 
I  cniirc-,s  tli.it  i  was  one  of  llie  principMl  |):irtics  who  placid  (lie 
Clirislian  Scriptures  in  their  present  sliMpe,  or  very  nearly  so. 


OREGOKY.  139 

It  is  known  by  every  Christian  priest,  to-day,  who  knows  aught 
of  history,  that  Apollonius  was  the  original  Jesus ;  and  tlie 
pagans  in  my  day,  in  tlieir  answers  to  Cliristian  bisliops,  said 
tliat  tliose  bisliops  positively  knew  they  were  lying  when  they 
claimed  any  other  Saviour  than  the  Cappadocian  Saviour;  and 
charged  that,  in  their  artfulness,  when  they  could  not  destroy 
the  knowledge  of  Apollonius  and  his  teachings  they  interpolated 
tlie  name  of  Jesus,  when  by  every  principle  of  right  the  name 
of  Apollonius  should  have  been  allowed  to  remain  there.  If 
you  must  have  a  Saviour  I  do  not  see  why  you  should  not  have 
the  right  one.  It  is  better  to  build  on  a  reality  than  on  a  myth. 
Apollonius,  in  spirit  life,  has  a  noble  school  of  philosophy  for 
spirits  who  desire  to  be  educated.  One  of  the  most  consummate 
villains  that  ever  lived,  and  one  that  has  done  more  to  retard 
learning  the  truth  regarding  this  Christ  than  any  other,  was 
Eusebius,  for  he  spent  his  whole  life  in  interpolating,  mutila- 
ting and  destroying  everything  that  was  against  Christianity. 
And  the  first  pope  was  also  guilty  of  a  similar  destruction  of 
those  books.  I  might  go  on  further,  but  the  power  of  control 
is  exhausted.     Sign  me  Gregory  of  Constantinople." 

The  spirit  giving  that  communication  must  have  been  Gregory 
Nazianzen,  so-called  from  the  fact  that  he  was  a  native  of 
Nazianzus  in  Cappadocia.  He  was  afterwards  made  bishop  of 
Constantinople  and  hence  gives  himself  that  designation.  See 
account  of  him  in  the  American  Cyclopsedia. 

It  is  the  spirit  of  this  Christian  saint  and  church  father  who 
confesses  that  he  was  forced  to  come  back  and  testify  his 
knowledge  of  the  fraudulent  character  of  the  Christian  religion. 
It  would  appear  that  he  was  not  the  self-denying,  unambitious 
man  that  history  has  described  him  to  be,  nor  was  he  the  ascetic 
moralist  he  feigued  to  be.  Even  more  than  this,  he  frankly 
confesses  that  he  was  a  materialist  at  heart,  and  had  no  hope 
nor  idea  of  the  after-life.  Gregory  admits  that  he  himself 
tampered  with  the  books  described  by  Ma-Ming,  Hegesijipus 
and  Ignatius  of  Antioch,  wiio  had  all  conununicated  before  him 
at  that  seance — that  he  altered  the  names  they  contained,  and 
destroyed  many  of  them  in  order  that  he  might  not  be  detected 
in  his  deceptions.  It  is  this  Cappadocian  Christian  who  testi- 
fies positively  that  the  Cappadocian  Saviour,  Apollonius  of 
Tyana,  was  the  original  of  tlie  Christian  Saviour  Jesus.  If  we 
may  credit  this  spirit,  Apollonius  is  still  engaged  in  his  great 
mission  of  education  in  spirit  life,  and  is  now  enlightening  the 
spirit  world  as  he  did  this,  by  his  vastly  benevolent  labors  and 


140  ANTIQUITY    UNVEILED. 

profound  wisdom.  Tliat  Eusebius  was  the  consunnnate  villain 
tiiat  this  spirit  testifies  he  waa,  is  very  certain  from  tlieunmis- 
talvable  footprints  lie  has  left  of  his  dishonesty  and  untruthful- 
ness, in  almost  everything  he  touched.  The  first  Poi)e  who  was 
engaged  in  the  same  work  of  destruction  of  the  books  from 
which  the  Christian  religion  was  stolen,  to  whom  the  spirit  of 
tJregory  refers,  was  Pope  Sylvester  I.,  who  is  described  in  the 
Nouvelle  Jiiographie  Generale. 

It  is  a  well  known  historical  fact,  that  prior  to  this  epoch  of 
the  so-called  Christian  era,  there  was  little  unity  of  purpose  and 
interest  on  the  part  of  the  Christian  hierarchy.  Then  for  the 
first  time  the  present  papal  f>ower  took  shape,  and  everything 
that  was  opposed  to  it  was  relentlessly  destroyed  or  so  modified 
as  to  assist  in  establishing  this  sacrilegious  usurpation  of  the 
rights  of  humanity.  It  was  then  that  men,  wearing  the  garb 
of  the  votaries  of  divine  truth,  perpetrated  falsehoods  of  the 
meanest  and  blackest  dye,  and  labeled  them  religion.  Most 
prominent  in  this  work  were  Sylvester  I,  and  Eusebius,  bishop 
of  Ciesarea. 


EUSEBIUS.  141 


EUSEBlUS. 

Bishop  of  Caesarea. 


"  I  yield  under  protest.  I  hate  both  my  mortal  and  spirit 
life.  I  acted  here,  and  still  do  act,  a  living  lie.  The  prince  of 
interpolators,  forgers  and  plagiarists,  now  inhabits  the  organism 
of  this  man  before  you.  Curse  you  and  your  book  ;  but  I  will 
have,  I  suppose,  to  get  my  name  in  it.  I  have  fought  these 
spirit  powers  during  two  long  years  before  they  got  me  here  to- 
night. I  am  fast  in  the  net  of  truth.  I  am  not  (bad  though  I 
be,)  the  forger  of  the  passage  in  relation  to  Jesus  Christ,  in 
Josephus.  I  merely  copied  it.  Justin  JNIartyr  was  the  man 
who  did  that,  in  his  epistle  to  Antoninus  Pius,  begging  that  he 
would  not  persecute  the  Christians,  on  account  of  the  simil- 
arity of  the  Christian  with  the  pagan  God.  In  chap,  ii  of  my 
Ecclesiastical  history,  you  will  find  the  sentence,  as  near  as  I 
can  give  it  through  this  man,  (Curse  me  if  I  was  not  watched, 
I  would  lie  to  3'ou,)  that  the  Epistles  and  Gospels  of  the 
ancient  Therapeutie,  are  the  Epistles  and  Gospels  of  the 
present  day.  And  another  thing  I  was  compelled  to  say  in  my 
history  was,  that  the  Gospel  of  Jesus  Christ  was  neither  new 
nor  strange.  There  is  a  book  extant  that  will  settle  this  Anti- 
Nicene  Library  question,  and  what  it  is  and  where  to  find  it 
will  be  told  here  to-night  by  a  spirit  who  will  follow  me.  There 
is  no  bishop,  archbishop,  cardinal,  nor  pope,  that  has  not 
tampered  with  everything  that  could  throw  light  upon  Christ- 
ianity. It  had  its  origin  with,  and  was  founded  by  Apollonius 
of  Tyana,  and  its  principal  exponent,  or  one  who  did  most  to 
spread  it,  according  to  the  manuscripts  that  I  copied  from,  was 
Ammonius  Saccas.  I  think  from  my  i-eading  of  them  tliat  ho 
added  the  Egyptian  (Alexandrian)  element  to  the  Hindoo 
originals.  That  is,  he  modernized  them  to  suit  the  Egyptian 
schools  of  thought.  All  the  Epistles  and  Gospels  are,  in  reality, 
the  creation  of  the  Christian  priests.  Some  were  named  as 
early  as  the  second  century  and  some  not  until  the  fourth 
century."  [Here  the  spirit  stopped  to  say:]  "In  the  first 
place  I  hate  to  give  this  communication."  [He  was  urged 
to  do  it  without  reluctance.  He  answered:]  "It  is  a 
surrender  of  power.  No  man  likes  to  give  up  power."  [He 
then   resumed  his  comnumication.]      "All  the   Gospels  and 


142  ANTIQUITY   UNVEILED. 

Epistles  of  Apollonius  of  Tyana  were  in  wliat  might  be  termed 
the  Syriac-Hebriiic,  or  Samaritan  tongue,  and  tlie  Greek  writers 
translated  them,  in  those  early  ages,  to  suit  themselves.  That 
(.'hristianity  and  paganism  were  identically  the  same,  can  he 
proven  very  easily  by  the  feiust  in  honor  of  Adonis  or  Adonai, 
which  the  Christians  adopted — that  is  the  Catholic  Christians 
— and  which  is  now  tlieir  Easter  festival,  and  you  can  see  this 
at  Rome  on  any  Easter  day.  It  requires  very  little  learning  to 
see  their  identity.  The  original  (if  ever  there  was  an  original,) 
Jesus  Christ  was  a  Hindoo  god,  known  under  the  name  of 
('hristos,  or  Krishna,  the  modern  way  of  spelling  it,  to  disguise 
the  real  truth."  According, to  documents  that  were  extant  in 
my  day,  this  Christos  or  Krishna,  was  worshipped  in  the 
temple  of  ^lathura  on  the  Jumna,  in  the  days  of  Sanchonia- 
thon,  1200  years  B.  C.  ;  positive  evidence  of  which  I  think  is  to 
be  found  in  some  manuscripts,  of  the  time  of  Alexander  the 
Great,  still  extant,  '5;^0  B.  C.  I  do  not  come  here  to-night  to 
confess  anything  willingly.  I  am  caught  in  the  web  of  circum- 
stances— trapped  by  spirits  who  know  more  than  I  do.  I  have 
confessed  only  what  their  power  made  me  confess.  I  have  had 
to  do  it.  You  know  my  name."  [We  replied,  Eusebius  of 
C^iesarea.  Pie  replied.]  "I  am  Eusebius  of  Ciesarea.  Jiut  to 
me  this  is  the  worst  experience  I  have  ever  had  to  undergo.  I 
would  rather  have  spent  a  hundred  years  in  hell  than  to  have 
acknowledged  what  I  have  done  here." 

At  our  recpiest  the  spirit  consented  to  allow  us  to  make  an 
api)eal  to  him  to  reconsider  his  past  life,  as  a  necessary  step  to  his 
own  hap])iness,  as  well  a.s  an  act  of  justice  to  the  thousands  of 
millions  of  spirits  who  liave  been  kept  in  darkness,  ignorance 
and  mi.sery,  mainly  through  his  dishonest  and  untruthful 
inculcations.  He  heard  us  with  attention  and  patience,  and  in 
leaving  tiie  control,  promised  to  weigh  well  what  we  had  said 
to  him,  and  to  return  an<l  make  known  the  result.  In  view  of 
thegrt'at  iinj)ortanceof  that  connnunication,  we  will  give  such 
facts  concerning  Eusebius  as  will  serve  to  give  it  its  due 
weight.     Of  Eus(.'i)ius,  Dr.  Larthu-r  says  : 

"  '  I'Jisebius,  bisliop  of  Ciesarea,  in  Palestine,'  says  Jerome, 
'a  man  most  studious  in  the  divine  scriptures,  and  togetiier 
with  tiie  martyr  I'anipliihis,  very  diiigi'Ut  in  making  a  large 
collection  of  ecelesiastical  writers,  ])ublisiied  innumerable 
volumes,  some  of  which  are  these:  Tiie  Evaiigelieal  Demon- 
stration, in  twenty  books:  Thi'  Evangelical  Pri'paration,  in 
hfleen  bodks  :  Five  liooks  of  Theoplianie  :  Ten  books  of  Eccle- 
siastical Hi>tory  :  Chronicle  Canons  of  Universal  History,  antl 


EUSEBIUS.  143 

an  Epitome  of  them :  and  of  the  Difference  between  the 
Gospels :  Ten  books  upon  Isaiah  :  Against  Porphyry,  who  at 
the  same  time  wrote  in  Sicily,  thirty  books  as  some  tliink, 
though  I  have  never  met  with  more  tlian  twenty  :  Topics,  in 
one  book  :  An  Apology  for  Origen,  in  six  books  :  The  Life  of 
Pnmphilus,  in  three  books  :  Several  small  pieces  concerning  the 
martyrs :  most  learned  commentaries  on  the  150  Psalms,  and 
many  other  works.  He  flourished  chiefly  under  the  emj^erors 
Constantino  and  Constantius.  On  account  of  his  friendship 
for  Pamphilus,  he  received  his  surname  from  him.' 

"  Eusebius,  as  is  generally  thought,  and  with  some  degree  of 
probability,  was  born  at  Cfesarea,  in  Palestine,  about  the  year 
270,  or  as  some  think  sooner.  We  have  no  account  of  his 
parents,  or  who  were  his  instructors  in  early  life.  Nor  is  there 
anything  certainly  known  of  his  family  and  relations.  *  * 
It  is  somewhat  probable,  though  not  certain,  that  Eusebius  was 
ordained  presbyter  by  Agapius,  bishop  of  Csesarea,  of  whom 
he  made  a  very  honorable  mention.  He  had  a  long  and  happy 
intimacy  with  Pamphilus,  presbyter  in  that  church,  who  was 
imprisoned  in  the  year  307,  and  obtained  the  crown  of  martyr- 
dom in  309.  During  the  time  of  that  imprisonment,  Eusebius 
was  much  with  his  friend.  After  the  martyrdom  of  Pamphilus, 
he  went  to  Tyre,  where  he  saw  many  finish  their  testiiTiony  to 
Jesus  in  a  glorious  manner.  From  thence,  as  it  seems,  he  went 
into  Egypt;  where,  too,  he  was  a  spectator  of  tiie  sufferings 
and  patience  of  many  of  his  fellow-Christians  ;  where  likewise 
he  seems  to  have  been  imprisoned.  And  because  he  did  not 
suffer,  as  some  others  did,  it  has  been  insinuated,  that  he 
procured  his  liberty  by  sacrificing,  or  some  other  mean  compli- 
ance, unbecoming  a  Christian.  But  that  is  a  general  accusation 
without  ground.  No  one  was  ever  able  to  specify  any  mean 
act  of  compliance  in  particular;  as  appears  from  Potamon's 
charge  in  Epiphanius." 

"  Agajiius  succeeded  Theotecnus  in  the  see  of  Cajsarea.  And 
it  is  the  more  general  opinion,  that  Eusebius  succeeded  Agapius 
in  315.  This  is  certain,  that  he  was  bishop  of  Ca?sarea  in  320  at 
the  latest.  After  which  we  can  perceive  that  he  was  present  at 
most  of  the  synods  held  in  that  part  of  the  world.  He  died  in 
t:ie  year  339  or  340." 

Speaking  of  Eusebius's  Ecclesiastical  History,  Lardner  says  : 
"  Of  all  Eusebius's  works  the  Ecclesiastical  History  is  the 
most  valuable,  but,  as  it  seems  to  me  the  least  accurate  of  all 
liis  large  works,  that  are  come  down  to  us  in  any  good  measure 
entire.  Some  faults  may  be  owing  to  haste,  otliers  to  defect  of 
critical  skill,  others  to  want  of  candor  and  impartiality     For 


144  ANTIQUITY    UNVEILED. 

our  groat  author,  as  well  as  most  other  men,  had  his  afTeot ions. 
Ho  was  favorahlo  to  some  tilings  and  persons,  and  projudieod 
against  otliei"s.  1.  li(^  was  a  groat  admirer  of  Origt-n  ;  in  wlueh 
ho  was  in  the  right.  Nevortlioloss,  he  should  not  have  there- 
fore omitted  all  notice  of  ^fethodius,  l>ooauso  he  was  Origen's 
adversary.  2.  He  had  a  great  zt-al  I'or  (ho  Christian  religion  ; 
and,  so  far,  undoubtedly,  ho  was  right.  Nevertheless  he  sliould 
not  have  attomi>tod  to  support  it  hy  weak  and  false  arguments. 
8.  Ahgarus's  letter  to  our  >^aviour,  and  our  Saviour's  lottt-r  t<> 
Ahgarus,  copied  at  length  in  our  author's  Ecolesiastioal  History, 
are  much  suspected  hy  many  learned  men  not  to  l)o  genuine.  4. 
It  is  wonderful,  that  Eusebius  should  think  Philo's  Tlierapoutsi) 
were  Christians,  and  that  their  ancient  writings  should  be  our 
gospels  and  epistles.  (P.  55.  I>.)  5.  Eusebius  supi)osed  .losophus 
to  speak  of  the  enrolment  at  the  time  of  our  Lord's  nativity, 
before  the  death  of  Herod  the  Great,  related,  Luke  ii,  1-4; 
whereas,  indeed,  the  Jewish  historian  speaks  of  tiiat  made  after 
the  removal  of  Areholaus,  which  is  also  referred  to  in  Acts  v. 
37.  6.  Our  author  does  justly  allege  Jo.sei»hus,  as  confirming 
the  account  which  Ijuke  gives.  Acts  xii,  of  the  death  of  Herod 
Agrippa.  But  whereas  Josejihus  says,  that  'Agrii)pa  casting 
liis  eyes  u|)ward  saw  an  owl  sitting  upon  a  cord  over  his  head.' 
Our  Ecclesiastical  historian  says,  ho  '  saw  an  angel  over  hin 
head.'  I  know  not  what  goo(l  apology  can  bo  made  for  this. 
7.  He  transcrilx's  Josephus'  account  of  Theudas,  as  confirming 
what  is  said.  Acts  v.,  IM];  whereas,  what  Joseplius  says  is 
reckoned  to  bo  a  considerable  objection  against  the  Evangi'lieal 
History.  S.  In  the  Demonstration  he  transcribes  a  passage  of 
Josephus  relating  to  the  wonderful  signs  preceding  the  destruc- 
tion of  .Jerusalem,  and  then  adds,  'These  things  ho  writes,  as 
happening  after  our  Saviour's  passion  ;'  though  they  did  not 
happen  till  ai)out  thirty  ,\ears  afterwards.  To  tlie  like  puri>oso 
in  tile  Chronicle  and  in  the  Ecclesiastical  History,  j^usebius 
transcribes  lurgoly  tiiat  passage  of  Josephus,  as  giving  an 
account  of  tlie  signs  before  the  .Jewish  war.  Concerning  this 
matter  may  l)e  seen  Josepli  Scaliger.  !).  If  the  testimony  to 
Jesus,  as  the  Christ,  had  l)een  from  the  l»oginning,  in  Josepiuis' 
works,  it  is  strange  that  it  shouhl  never  have  been  (|Uoted  l>y 
any  Micient  apohigist  for  Christianity  ;  and  now  in  tlie  begin- 
ning of  llie  fourth  c^'iitury  be  thought  so  imj)ortant  as  to  be 
quoted  by  our  author  in  two  of  his  works,  still  remaining.  10. 
'I'here  is  a  work,  ascrilied  to  Porphyry,  (pioted  iiy  l'-tisel)ius,  in 
till'  Preparation,  and  Demonstration.  If  tliat  work  is  not 
genuine  fas  1  tliiiik  it  is  noti,  it  was  a  fV)rgery  of  his(>wn  lime. 
.And  tlie  <|Uotiiig  it,  as  he  does,  will  Ih'  reckoned  an  instance  of 
want  of  care,  or  skill,  or  candor  and  impartiality.  11.    I  formerly 


EUSEBIUS.  145 

complained  of  Eusebius  for  not  giving  us  at  length  the  passage 
of  Caius,  concerning  the  Scriptui-es  of  the  New  Testament,  or 
liowever,  of  St.  Paul's  Epistles.  But  he  abridges  tluit,  and 
afterwards  transcribes  at  length  se^'eral  passages  of  an  anony- 
mous writer  of  little  worth,  concerning  (he  followers  of  Art e- 
mon.  It  may  be  reckoned  somewhat  probable,  tiiat  Eusebius's 
aversion  for  Sab^'llianisui,  and  everything  akin  to  it,  led  him  to 
pay  so  much  respect  for  that  author.  12.  I  add  no  more  a! 
l)resent.  Many  observations  upon  this  author's  works  nu\y  be 
seen  in  Joseph  Scaliger's  Prologomena  to  the  Chronicle.  Dr. 
Heumann  intended  to  write  renuirks  upon  the  Ecclesiastical 
History  ;  but  I  do  not  know  that  lie  has  published  them." 

So  wrote  the  learned  and  pious  Dr.  Nathaniel  Lardner  con- 
cerning the  famed  Ecclesiastical  History  of  Eusebius.  From 
what  follows,  it  will  be  seen  he  was  equally  dishonest  and 
evasive  as  to  the  doctrinal  views  he  entertainetl.  Says  Dr. 
Lardner : 

"  It  has  often  been  disputed  whether  Eusebius  was  an  Arian. 
It  may  be  proper,  therefore,  for  me  to  refer  to  some  authors 
ujion  this  question.  The  ancients  were  not  all  of  one  mind 
here.  Socrates,  in  the  oth  century,  inserted  an  apology  for  him 
in  his  Ecclesiastical  History." 

"  Among  moderns  it  is  needless  to  mention  Baronius,  whoso 
antipathy  to  this  writer  is  well  known.  Petavius  readily  places 
Eusebius  amongst  Arians.  Bull  vindicates  him.  Cave  and  Le 
Clerc  had  a  warm  controversy  upon  this  head.  Cave  allows, 
'  That  there  are  many  unwary-  and  dangerous  expressions  to  be 
found  in  his  writings.'  'That  he  has  at  best  doubtful  and 
ambiguous  expressions  in  his  controverted  doctrine;'  'and  that 
he  was  reckoned  to  be  an  Arian  by  Athanasius,  and  divers 
others  his  contemporaries,  as  well  as  others  in  the  latter  part  of 
the  fourth  century,  and  afterwards.'  Still  he  says,  he  did  not 
hold  the  peculiar  doctrines  of  Arianism,  Fabricius  and  Du 
Pin  do  not  much  differ  from  Cave.  Valesius,  too,  was  favorable 
to  our  author.  G.  J.  Vossius  says,  his  works  would  sutheiently 
manifest  him  to  have  l)een  an  Arian  if  the  ancients  had  been 
silent  about  him.  Of  the  same  opinion  was  James  Gothofred. 
Tillemont  is  clear,  that  Eusebius  shovv-ed  himself  an  Arian  by 
his  actions  and  his  writings.  Montfaucon  says  the  same  thing 
exactly,  and  earnestly,  and  at  large  argues  on  this  side  of  tlie 
question  ;  and  that  he  showed  himself  to  be  an  Arian  as  mucli 
in  his  writings,  after  the  Council  of  Nice,  as  before  it.  As  for 
liis  sul)scribing  to  the  Nicene  Creed,  he  supposes  that  Eusebius 
was  moved  by  worldly  considerations,  and  that  he  did  not 
subscribe  sincerely.     Which  is  grievous  to  think  ;  better  had  it 


14G  ANTIQUITY   UNVEILED. 

been,  that  the  bishops  of  that  council  had  never  met  together, 
than  that  tliey  siioukl  liave  tempted  and  prevailed  uiwn  a 
Christian  l>ishop,  or  anyone  elst^  to  prevaricate  and  act  against 
conscience." 

Such  is  the  testimony  of  Christian  writers  as  to  the  dis- 
honesty, worldliness  and  unfairness  of  Eusebius  as  a  writer 
and  a  Christian  bishop.  AVe  quote  farther  from  Snuth's  Dic- 
tionary of  Greek  and  Roman  Biography  : 

"The  character  of  Eusebius,  and  his  honesty  as  a  writer, 
have  been  made  the  subject  of  a  tierce  attack  by  Gibbon,  who 
accuses  him  of  relating  whatever  might  redound  to  the  credit, 
and  suppressing  whatever  would  tend  to  cast  reproach  on 
Ciiristiauity,  and  represents  him  as  little  better  than  a  dis- 
honest sycophant,  anxious  for  nothing  higher  than  the  favor 
of  Constantine  ;  and  resumes  the  subject  in  his  '  Vindication  ' 
of  tlio  lotli  and  lOtli  chapters  of  tlie  history.  For  tlie  cliarge 
of  sycophancy  there  is  but  little  foundation.  Tlie  joy  of  the 
Christians  at  Constantine's  patronage  of  true  religion  was  so 
great,  tluit  he  was  all  but  deitied  by  them,  both  before  and  after 
his  deatli ;  and  althougli  no  doubt  Niehuhr  has  suiliciently 
shown  that  Constantine,  at  least  up  to  the  time  of  his  last 
illness,  can  only  be  considered  as  a  pagan  ;  yet,  considering  that 
his  accession  not  only  terminated  tlie  peivecution  Mhicli  had 
raged  for  ten  yeai-s,  but  even  establislunl  Christianity  as  the 
state  religion,  it  is  not  surprising  that  Eusebius,  like  othei's, 
should  be  willing  to  overl<K)k  his  faults,  and  regard  him  as  an 
especial  favorite  of  heaven.  As  to  the  charge  of  dishonesty, 
though  we  would  neither  expect  nor  wisli  a  Christian  to  be 
impartial  in  Gibl)on's  sense,  [Why  not,  pray?]  yet,  Eusebius 
has  certainly  avowed,  that  he  omits  almost  all  account  of  the 
wi(;lvedness  and  dissensions  of  the  Christians,  from  thinking 
such  stories  less  edifying  t'lan  tiiose  which  display  tiieexcelli'iice 
of  religion,  l)y  rellecting  honor  upon  tlie  martyrs.  The  fact 
that  he  avows  tliis  principle,  at  once  diininislies  our  confidence' 
in  iiiin  as  a  historian,  ami  acjuits  him  of  tiie  charge  of  inten- 
tional deceit,  to  whicli  he  would  have  been  otherwise  exposed, 
liut  besides  tiiis,  Eusebius  has  written  a  chapter  bearing  tiie 
mon-trous  titl(\  -'  How  far  it  may  l)e  lawful  and  fitting  to  use 
falsehood  as  a  me<licine  for  the  advantage  of  tiiose  wlio  re(|uin' 
such  a  metliod.'  Now  at  the  first  sight,  [and  why  not  2d,  .".d, 
4th,  and  any  number  of  oilier  sights?]  tiiere  naturally  rises  in 
our  niiinls  a  strfnig  prejudice  aprainst  a  ])erson  wlio,  tteinga 
Christian  in  iirofcs^^ion,  could  suppose  that  tlie  use  of  falseliood 
can  ever  be  justified  ;  and  no  doubt  tli(>  thought  w.as  sugLTcstccl 
by  tlie  pious  frauds  whicli  are   the  shame  of  the  early  Cliurch. 


EUSEBIUS.  147 

But  when  we  read  the  chapter  itself,  we  find  that  the  instances 
which,  Eusebius  tals:es  of  the  extent  to  wliich  the  principle 
may  be  carried,  are  the  cases  in  which  God  is  described  in  the 
Old  Testament  as  liable  to  human  affections,  as  jealousy  or 
anger,  '  which  is  done  for  the  advantage  of  those  who  require 
such  methods.'  " 

We  have  given  enough  and  more  than  enough  concerning 
Eusebius,  to  show  his  real  character.  We  may  now  proceed  to 
analyze  the  communication,  which  purports  to  come  from  his 
unwilling  and  resisting  spirit.  That  this  captured  spirit  should 
hate  to  face  his  work  as  a  mortal  and  spirit,  with  such  a  record 
of  evil  doing,  was  natural,  and  that  he  should  make  his  con- 
fession under  protest  ought  to  surprise  no  one.  To  realize  that 
he  had  lived  and  was  still  living  a  lie,  was  anything  but  a 
pleasant  necessity.  That  he  should  curse  ourself,  and  our  con- 
templated publication,  was  equally  natural  ;  and  not  less  so  his 
fear  that  his  unwilling  and  truthful  spirit  testimony  would  be 
made  known  to  the  world.  Some  idea  of  the  kind  of  psycho- 
logical warfare  going  on  in  spirit  life  may  be  gathered  from  the 
fact  that  after  two  years  of  effort,  this  stubborn  and  powerful 
spirit,  was  compelled  to  yield  to  a  higher  psychological  force, 
and  become  a  passive  witness  to  the  truth. 

We  desire  to  direct  the  attention  of  our  readers  to  the  dis- 
avowal of  the  spirit  that  he  forged  the  passage  in  relation  to 
Jesus  Christ  in  Josephus'  Antiquities  of  the  Jews.  It  has  come 
to  be  a  general  impression  among  critics,  that  the  passage  or 
section  referred  to,  of  Josephus,  was  forged,  as  well  as  interpo- 
lated by  Eusebius.  This  the  spirit  denies,  so  far  as  the  forgery 
goes,  which  he  charges  upon  Justin  Martyr,  who  used  it  in  his 
epistles  or  apology  to  Antoninus  Pius.  Whether  this  be  true  or 
false,  it  is  a  fact  that  Justin  Martyr,  did  write  an  epistle  to  the 
Emperor  Antoninus  Pius.  Speaking  of  the  undisputed  M'orks 
of  Justin  Martyr,  McCIintock  and  Strong's  Cycloptediu  says  : 

"  Apologia  prote  npir  Christianon  pros  Antoninon  ton  Eusebe, 
mentioned  in  the  only  two  known  manuscripts  of  the  Apolo- 
gies, and  in  the  older  edition  of  Justin  is  one  of  the  most 
interesting  remains  of  Christian  anti(}uity.  It  is  addressed  to 
the  emperors  Antoninus  Pius  and  to  his  adopted  sons,  Verrissi- 
nnis  the  philosopher,  afterwards  the  emperor  Marcus  Aurelius, 
and  Lucius  the  i)hilospher,  [we  follow  the  connnon  reading  not 
that  of  Eusebius]  afterwards  the  emperor  Verus,  colleague  of 
M.  Aurelius." 


148  ANTIQUITY   UNVEILED. 

If  tliore  was  any  .sucli  language  put  into  the  nioutli  of 
Josephus  by  Justin  Pius,  in  his  letter  to  Antoninus  Pius,  we 
cannot  trace  it.  ]Uit  one  tiling  is  very  certain,  tliat  Eusebius 
was  tlie  ilrst  to  refer  to  such  a  passage  in  Josephus,  and  he  was 
no  doubt  the  interpolator  of  that  fraud  if  not  its  author.  He, 
as  u  .spirit  seems  to  regard  this  forgery  as  woi-se  than  any  he 
ever  committed.  So  far  as  the  moral  guilt  is  concerne<l,  one 
"  pious  fraud,"  of  that  nature,  is  as  bad  as  another.  As  will  be 
seen  in  our  extracts  from  Lardner's  works,  Eusebius  did  say, 
"that  the  ancient  writings  of  Philo's  Therapeutse  were  our 
gospels  and  epistles."  Not  only  so  but  the  spirit  of  Eusebius 
comes  back  and  testifies  that  such  was  the  fact.  The  statement 
of  fhe  spirit  that  he  was  compelled  by  the  facts  to  state  in  his 
historj',  "  that  the  Gospel  of  Jesus  Chri-st  was  neither  new  nor 
strange,"  is  borne  out  by  the  following  extract  from  Lardner  : 

"The  contents  of  the  fourth  chapter  of  the  Ecclesiastical 
History  is  to  this  purpose:  'That  the  religion  published  by 
Jesus  Christ  to  all  nations  is  neither  new  nor  strange.' 

"  For  tliough,'  says  he,  '  without  controversy,  we  are  but  of 
late,  and  the  name  of  Christians  is  indeed  new,  and  has  not 
long  obtained  over  the  world  ;  yet  our  manner  of  life  and  the 
))rinciples  of  our  religion,  have  not  been  lately  deviseil  by  us, 
but  were  instituted  and  observed,  if  I  may  so  say,  from  the 
beginning  of  the  world  l)y  good  men,  accei)ted  of  (Jod,  from 
tliose  natural  notions  which  are  iniplantecl  in  men's  nnnds. 
This  I  shall  show  in  the  following  manner:  It  is  well  known, 
that  the  nation  of  the  Hebrews  is  not  new,  but  distingushed  by 
anticpiity.  They  have  writings  containing  accounts  of  ancient 
men  ;  few  indei'd  in  number,  but  very  eminent  for  piety, 
justice,  and  <'very  other  virtue.  Of  whom  some  lived  before 
the  Hood,  others  since,  sons  and  grandsons  of  Noah  ;  particu- 
larly Abraham,  wliom  the  Hebrews  glory  in  as  llie  fatlier  and 
foundi-r  of  tlieir  nation.  And  if  any  one,  asci-nding  from 
Al)raham  to  tiie  lirst  man,  should  aHirm,  that  all  of  them  wlio 
were  ('(.'lebrated  for  virtue,  were  Christians  in  reality,  thouuli 
not  in  name,  he  would  not  speak  much  beside  the  truth," 

Now  l--usebius  lived  and  wrote  three  hundred  years  after  tlie 
allege<l  death  of  Jesus  ("hrist  ;  an<l  yet  we  iiave  biiii  declaring 
tliat  the  name  of  Christians  was  then  new,  and  tiiat  thi  ir 
religion  and  <-ustoms  were  of  long  antecedent  date.  \\'l.o 
lieiieves  tliat  Eusel)ius  would  ever  have  given  sucha»Kath  blow 
to  the  ])n-tence  tliat  Jesus  Clirist  had  taught  or  established  a 
new  reliLri<in  <>i-  any  religion  a',  all,  bad   he  dared   to  face  the 


EUSEBIUS.  149 

facts  that  contradicted  that  pretence  in  liis  day?  WIio  but  tlie 
spiritofEusebiiis  would  liave  recalled  tlioseanniliilating  declara- 
tions against  Christianity  made  in  his  history  of  the  Church  ? 
He  well  conjectured  that  those  admissions  on  his  part  ought  to 
be  utterly  fatal  to  the  jiretence  of  the  originality  of  the  so- 
called  Christian  religion.  As  will  ba  seen  by  the  communica- 
tion from  the  spirit  of  Sir  Thomas  Bodley,  the  fact  of  the 
existence  of  the  Anti-Nicene  Library  to  which  Eusebius  refers, 
is  fully  eKplained.  The  testimony  of  the  spirit  of  Eusebius  to 
the  fact  that  Christianity  had  its  origin  with,  and  was  founded 
by  Apollonius  of  Tyana,  as  expounded  by  Ammonius  Saccas, 
is  not  more  important  tlian  it  is  true.  That  Ammonius  Sac3as 
should  have  given  them  an  Alexandrian  coloring  was  to  bo 
expected,  and  this  the  spirit  of  Eusebius  testifies  was  the  case. 
When  he  says  the  Christian  gospels  and  epistles  were  all  the 
work  of  priests,  we  understand  him  to  mean  that  the  titles  they 
bear,  and  their  present  modified  forms,  are  the  Avork  of  Clirist- 
ian  priests.  Equally  important  and  truthful  is  the  declaration 
of  this  spirit  that  the  gospels  and  epistles  of  Apollonius  of 
T^-ana  were  in  the  Syriac-Hebraic  or  Samaritan  tongue,  and 
were  subsequently  translated  into  Greek  by  translators  who 
construed  them  to  suit  themselves.  The  spirit  testified  truly 
when  he  said  that  Christianity  and  paganism  were  identical ; 
and  that  the  Christian  Easter  festival  was  but  the  feast  of  the 
Greeks  and  Plioenicians  in  honor  of  Adonis,  which  literally 
meant  "Ad"  the  Lord,  "on"  the  being,  and  "is"  the  fire,  or  One- 
Sui5reme-fire  Being — the  Sun.  The  confession  of  Eusebius,  that 
it  required  very  little  learning  to  see  that  the  original  Jesus 
Christ  was  a  mythical  Hindoo  god  called  Christos,  is  a  stinging 
reproach  of  the  Christian  clergy  who  have  shut  their  eyes  to 
that  almost  self-evident  fact.  And  here  Eusebius  states  a  inost 
important  and  significant  historical  fact,  and  that  is,  that  in 
his  day  there  were  documents  extant  that  showed  that  Christos 
or  Krishna  was  worshipped  in  the  tem2)le  of  Mathura  on  the 
Jumna,  in  the  days  of  Sanchoniathon  1200  B.  C.  We  find  the 
following  concerning  Mathura  in  Jolmsou's  Universal  Cyclo- 
paedia : 

"  Matliura,  or  Muttra,  a  town  of  British  India,  in  tlie  North- 
western Provinces  on  the  Jumna,  is  a  decaying  and  disagreeable 
place,  but  as  the  birthplace  of  Krisna,  it  is  liighly  venerated 
by  tlie  Brahraans,  and  visited  by  a  groat  number  of  pilgrims. 
Tlie  shores  of  the  river  are  provided  with  gorgeous  flights  of 


150  ANTIQUITY  UNVEILED. 

steps,  and  the  city  contains  an  immense  temple,  from  "ivhieli, 
however,  foreign  conquerors  have  carried  away  tlie  idols  of 
gold  and  silver  with  eyes  of  diamonds.  Hacred  apes  are  kept 
here ;  they  are  fed  at  the  pulilic  expense,  and  allowed  to  do 
what  mischief  they  like  ;  swarms  of  holy  parrots  and  peacocks 
are  also  maintained." 

As  Mathura  was  the  reputed  birth  place  of  the  Hindoo  myth 
Christos,  it  is  more  than  likely  his  worship  had  its  rise  there, 
and  the  statement  of  the  .spirit  that  Christos  was  worshipped 
there  as  early  as  the  time  of  Sanchoniathon,  the  oldest  of  all 
known  authors,  1200  B.  C,  is  confirmed  by  known  facts.  For 
any  one  to  pretend  that  the  medium,  an  almost  illiterate  man, 
ever  concocted  that  remarkable comnmnication  is  preposterous; 
and  yet  there  are  people  who  are  so  prejudiced  or  lost  to  all 
reason  as  to  make  that  pretence. 


A  Greek  Writer. 

"  I  SALUTE  vou,  SIR  t — I  lived  while  in  the  mortal  form  at 
Athens,  Rome  and  Alexandria,  about  A.  D.  175.  Tliere  are 
numerous  letters  of  mine  extant  to-day,  on  various  subjects 
connected  with  all  tiie  atlairs  of  life,  but  they  iiave  been  very 
careful  to  let  none  come  down  to  the  present  generation,  that 
could  in  any  way  invalidate  the  Christian  religion.  If  they  had 
done  so,  the  whole  secret  of  the  'Wise  Meii  of  the  Kiust,'  ct)ming 
to  worsliip  the  young  child  would  be  known  to  you.  The  story 
Wits  brought  from  India  to  Alexandria  by  the  (iymnosopbists. 
There  were  four  gospels  then  extant  eoniiected  therewith,  under 
the  title  of  '  The  Incarnation  «>f  Buddha.'  Also,  in  my  day 
tiiere  came  from  Singapoor,  India,  to  Alexandria,  sevun  wise 
men,  who  came  to  compare  notes  upon  the  subject  of  religion 
and  p]iilosoi)hy  ;  and  from  the  holy  city  of  Benares  they  Itrought 
accountsof  the  gods  Brahtiia,  Crishna  and  Hudtlha,  in  exchange 
for  similar  accounts  of  a  great  many  Kgyptian,  Grecian  and 
Boinan  go<ls  ;  and  as  far  as  I  read  tlieir  works,  I  think  they 
were  worsted  in  the  exchange,  for  more  la/.y,  good-for-nothing 
nothings  than  the  priests  of  Egypt,  (ireece  ami  Rouic  have 
never  been  upon  this  planet.     They  were  even  worse  than  the 


AliCIPHRON.  151 

priests  of  to-day,  for  the  latter  work  to  cover  up  their  tracks, 
while  the  pagan  priests  were  openly  licentious.  I  will  say 
further,  that  I  have  seen  at  Alexandria  books  such  as,  if  they 
were  extant  now,  would  overthrow  the  whole  Christian  fabric. 
My  name  I  will  spell — Alciphron.." 

Refer  to  Smith's  Dictionary  of  Greek  and  Eoman  Biography 
for  account  of  Alciphron. 

This  graceful  Greek  writer  comes  back  to  say  that  some  of  his 
most  important  letters  have  been  suppressed,  especially  those 
which  could  in  any  way  invalidate  the  fraud  of  Christianity. 
In  view  of  such  frequent  testimony  to  the  vandalism  of  the 
Christian  priesthood  it  becomes  a  qviestion  whether  there  are 
any  of  the  ancient  writings  that  have  not  either  been  suppressed, 
destroyed  or  mutilated  to  such  an  extent  as  to  conceal  the  true 
nature  and  bearing  of  them.  The  communication  of  Alciphron 
settles  the  question  as  to  the  time  when  he  lived,  and  shows 
that  he  was  a  contemporary  of  Lucian  and  Aristtenetus.  We 
have  his  positive  testimony  that  the  stoiy  of  the  wise  men  of 
the  East  coming  to  worship  the  young  child  was  an  Indian 
theological  legend  brought  to  Alexandria  by  the  Gymnosophists 
of  the  former  country,  and  related  to  the  incarnation  of  Buddha. 
Of  the  truth  of  this  statement  I  have  no  doubt  whatever.  That 
the  Gymnosophists,  of  whom  Alciphron  speaks,  were  the  orig- 
inators of  the  Easenian  religion  we  may  ver^'  reasonably  infer. 
Such  testimony  as  this  cumulative  and  consistent  with  recorded 
facts,  must  serve  to  convince  the  most  prejudiced  ignorance 
that  truth  is  at  last  finding  its  vindication  and  approaching  its 
final  triumph. 


152  ANTIQUITY   UNVEILED. 


SIH  THO|V[AS  SODliEV. 


"  Good  evening,  sir  :— I  might  as  well  give  my  name  now, 
so  as  to  bo  sure  of  it,  for  my  control  may  get  weak  toward  tlie 
end  of  this  comniuni cation.  I  was  known  asSirThoniasBodley. 
I  was  the  foundt-r  of  the  Bodleian  Library,  attaclied  to  the 
Oxford  University,  at  Oxford,  England.  In  the  IGth  century, 
I  collected  manuscripts,  and  ])articularly  those  of  a  very  ancient 
date,  and  [  know  that  there  was  a  collection  deposited  therein 
by  me,  called  the  'Controversy  jigainst  the  Council  of  Nice.'  It 
embraced  writings  of  the  Controversialists  ])revious  to  and  for  a 
century  after  that  Council,  that  are  known  to  history  ;  but  how 
far  tile  elergy  have  tamj)ered  with  them  since,  I  know  not.  I 
say  this,  because  in  the  Kith  and  17th  centuries,  if  a  ])riest  saw 
a  book  or  manuseript  tluit  was  dangerous  to  Christianity,  he 
did  oneof  three  things,  stole  it,  bouglit  it,  or  nuitilatcd  it.  At 
(Cambridge,  you  will  hnd  what  is  termed  the  Camliridge  man- 
uscripi,  of  whii'h  sixty  leaves  were  missing,  ten  of  which  iiavc 
since  l)een  supplied.  Supplied  by  wlioni,  I  would  like  to  know  ! 
The  mari^inal  notes  of  aneient  scriljcs  wi're  damnini^  evidt-nce 
of  the  authenticity  of  the  originals  from  wliicli  tliey  coi)ie(l  ; 
and  thosi'  lynx-eyed  priests  could  not  aflbrd  to  let  them  come; 
d)wn  to  posterity,  liut  if  the  manuscripts  of  this  Anti-Xict-ne 
Lil)rary,  or  copies  of  liiem  are  now  extant,  1  think  you  will  find 
ttieni  in  Robert  Watt's  Ribliotlieca  Britanniea,  publisbed  in 
1S24,  4  (|to  vols.,  as  it  is  flie  finest  (•atalo'j:ue  in  tlie  Knglish 
lantruage,  and  a  work  of  vast  researcli.  Tli.at  wastlie  principal 
object  of  my  eoniing  here  to-niglit.  .\s  tliere  are  others  here  to 
speak  r  close  and  tliank  you  for  tliis  opportunity." 

liefer  (o  the  J'incvclop:edia  I'.rilannica  for  account  of  Sir 
Thomas  Bodley. 

We  will  state  tliat  the  al)ove  coinnuinicat ion  was  inspired  no 
doubt  by  the  following  circumstances,  to  wit:  Some  weeks  after 
receiving  the  coimnunicat ion  from  Apollonius  of  Tyana,  in 
wiiich  reference  was  made  to  t lie  .\nti-Nicene  Lilirary,  while 
looliing  up  historical  matters  in  reference  to  otiier  connuunica- 
tions,  we  were  sin-prised  to  unexpectedly  find  a  mention  of  a 
collection  of  maiuiscripts  formerly  known  as  tlie  "Anti-Xiceiie 


SIR  THOMAS   BODLEY.  153 

Library,"  which  comprised  tx  number  of  works  controverting 
the  action  of  the  Council  of  Nice.  Not  thinking  at  the  time 
that  any  one  Avould  ever  think  of  questioning  so  well  authenti- 
cated a  fact,  we  made  no  note  of  the  matter,  and  thought  no 
more  upon  the  subject,  until  a  writer  who  thought  he  was  well 
informed,  publicly  denied  tliat  such  a  collection  of  works  ever 
existed.  When  we  sought  to  find  the  reference  that  was  so 
distinctly  impressed  upon  our  memory,  to  our  surprise  we  could 
not  lay  our  hands  upon  it.  Failing  to  find  it,  we  resorted,  as 
we  had  done  many  times  before,  to  the  guide  of  the  medium 
for  assistance  in  our  search  for  it.  He  promised  to  refer  the 
matter  to  the  Band  of  Spirits  who  had  been  using  the  medium, 
and  this  communication  was  no  doubt  the  result  of  their  action 
in  the  premises.  In  any  sense  in  which  the  communication 
purporting  to  come  from  the  spirit  of  Sir  Thomas  Bodley  may 
be  viewed,  it  would  seem  to  be  authentic.  It  was  given  imme- 
diately after  the  communication  that  purported  to  come  from 
Eusebius  Pamphilus,  Bishop  of  Caisarea,  and  was  referred  to 
by  the  latter  as  about  to  be  given. 

It  will  be  seen  that  tlie  spirit  states  that  in  the  IGth  century, 
he  collected  manuscripts,  and  particularly  those  of  a  very 
ancient  date,  and  that  among  those  manuscripts,  tlicre  was  a 
collection  of  them  deposited  by  him  in  the  Bodleian  Library 
called,  "The  Controversy  Against  the  Council  of  Nice,"  and 
that  that  collection  embraced  the  writings  of  the  Controversial- 
ists previous  to  and  for  a  century  after  that  Council  was  held. 

It  is  equally  a  significant  feature  of  that  communication,  that 
the  spirit  should  so  clearly  testify  to  the  vandalism  of  the 
Christian  clergy,  Catholic  and  Protestant,  in  the  16th  and  17th 
centuries,  when  the  fluctuating  ascendency  of  one  or  the  other 
Christian  faction  was  from  time  to  time  secured.  No  one  knew 
better  than  Sir  Thomas  ]5odley,  the  learned  bibliotheke  and 
critic,  tlie  extent  of  the  destruction  and  mutilation  of  all  then 
existing  ancient  works  whether  in  manuscripts  or  in  print. 
We  have  no  doubt  that  the  marginal  notes,  on  many  an  ancient 
mamiscript,  sealed  its  doom.  As  directed  by  the  spirit  we  sought 
the  work  of  Robert  Watt,  a  work  we  had  never  before  heard  of, 
and  found  it  to  be  just  what  the  spirit  said  it  was,  a  work  of  four 
4qto  vols.,  published  in  1824,  which  is  truly  "the  finest  catalogue 
in  the  English  language,  and  a  work  of  vast  research."  We 
have  no  doubt  that  that  invaluable  work  contains  the  mention 


154  ANTIQUITY   UX  VEX  LED. 

of  all  the  works  over  embraced  under  the  general  designation 
of  tlie  "('ontrovei">sy  Against  tlie  Council  of  Nice  ;"  but  a.s  Watt 
catalogues  each  work  under  its  special  title,  we  had  nothing  to 
guide  us  in  our  search.  We  have  no  doubt  that  this  communi- 
cation is  authentic  and  true. 


MAf^ciON- 

The  Father  of  Christianity. 


"I  SALUTE  YOU,  SIR  : — For  my  own  l)enorit  and  personal 
aggrandizement,  1  brought  to  lionie  the  Pauline  Epistles.  I 
obtained  them  in  Antioch.  I  changed  or  interpolated  them  to 
suit  myself;  because,  being  a  scholar,  and  understanding  those 
epistles  to  contain  facts  that  were  not  known  by  the  worlil  at 
large,  I  thought  that  they  presented  a  rare  op|)ortunity  to  make 
myself  great.  Tiiese  epistles  were  written  or  copied  from  the 
origiiuds  Ity  Apollonius,  Apollos,  or  Paulus;  and  in  order  to 
disguise  tiie  identity  of  their  autlior,  Apollonius  of  Tyana,  I 
interi)()lated  that  di'scription  of  Paul  that  was  afterward  copied 
by  Luciaii.  Tiie  princii)al  foundation  of  those  epistles  wa.s  llie 
sign  of  the  zodiac  known  as  Aries,  the  Kam  or  Lamb.  Tiie 
early  Christians,  as  will  be  proven  by  one  who  comes  after  me 
to-day  iLuciaii),  all  worshippi-d  a  lamb  insti-ad  of  a  man  on  a 
cross.  Those  epistles  were  written  in  the  Cappadoeian  or 
Samaritan  tongue.  It  is  my  duty  as  a  spirit  here  to-day,  to 
state  positively  tliat  I  was  the  first  j)ers()n  to  introduce  tliese 
epistles  to  public  notice,  in  A.  I).  IMO,  and  in  tlu'  manner  I  iiave 
descrilted.  This  comnuinication  is  given  for  the  benefit  of  all 
thinkiTs  who  wish  to  In*  enlightened  upon  the  truth.  I  was  a 
native  of  Cappadocia,  the  country  of  Apollonius  of  Tyana  ;  and 
my  name  was  Marcion." 

Refer  to  tlie  works  of  Dr.  Lardner  for  account  of  Marcion. 

Who  eaii  read  tlie  analysisof  the  tlu'ological  Ial)ors  of  Man-ion 
by  Dr.  Lardiier,  in  tlie  light  of  the  spirit  eoiiiiiiuiiicatioii  of 
Manioii.  and  fail  to  reeognize  its  complete  demonstration 
that  the  epistles  attributed  to  St.  Paul  by  Christians,  were 
nothing  more  nor  less  than  c»'rtaiii  epistles  of  Apollonius  of 
Tyana,  found  some  thirty-two  years  after  Jiis  death  at  Antioch, 


MARCION".  155 

by  Marcion,  who  cojiied  tliem,  he  making  such  alterations  as 
would  conceal  their  real  authorship  and  object,  and  tliat  they 
were  taken  by  him  to  Rome,  about  A.  D.  130,  where  he  hoped 
to  become  the  head  of  the  Christian  religion  by  establishing  a 
new  canonical  scripture.  This  spirit  testifies  positively  that  he 
was  the  first  to  introduce  those  writings  to  the  public,  and  this 
fact  seems  to  be  amply  sustained  by  indisputable  historical  evi- 
dence. According'to  Dr.  Lardner,  Marcion  rejected  three 
gospels  of  the  Christians,  the  Acts  of  the  Apostles,  and  other 
books  now  claimed  to  be  canonical.  This  is  simply  absurd. 
Those  books  were  then  not  in  existence.  The  probability  is, 
that  ApoUonius  had  never  made  public  these  writings,  and  as 
they  were  written  in  the  Samaritan  tongue,  as  ApoUonius, 
Ulphilas,  Hegesippus,  and  other  spirits  have  stated,  they  were 
not  available  to  the  Greek  and  Latin  scholars  of  that  time. 
Nothing  was  more  natural  than  that  an  educated  and  influen- 
tial Cappadocian,  whose  native  language  was  the  Samaritan 
tongue,  should  have  found  those  writings  of  ApoUonius  in 
Antioch  after  the  death  of  that  great  medium,  oracle  and 
proplict,  and  copied  or  translated  them,  from  the  Samaritan, 
into  the  Greek  and  Latin  tongues,  with  both  of  which  lan- 
guages he  was  familiar  as  with  his  own. 

But  we  have  these  matters  set  perfectly  at  rest  by  the  priceless 
researches  of  our  countryman,  Mr.  Charles  B.  Waite,  in  his 
"  History  of  the  Christian  religion  to  A.  D.  200."  This  fearless 
and  indefatigable  searcher  for  truth  has  shown,  beyond  all 
question,  that  the  Gospel  of  Marcion,  is  tlie  original  from  which 
the  four  canonical  Christian  gospels  have  been  fabricated  by 
Christian  plagiarists.  We  will  therefore  refer  our  readers  to  his 
invaluable  labors  in  order  to  prove  the  importance  and  trutli- 
fulness  of  that  startling  communication  from  Marcion,  entitled 
by  Christian  writers,  St.  Mark. 

I  ask  tlie  reader,  whether  in  the  Hglit  of  the  spirit  communi- 
cation from  the  spirit  of  Marcion,  tliere  can  any  longer  be  a 
question  that  there  was  a  Gospel  of  Paul,  and  that  the 
writer  of  it  was  none  other  tlian  ApoUonius  of  Tyana? 
Tills  Gospel  of  Paul,  was  a  Samaritan  version  of  the  San- 
scrit gospel  or  gospels  of  Deva  Bodhisatoua,  obtained  at 
Shiga  poor  by  ApoUonius,  and  modified  by  him  in  accordance 
with  his  philosophic  views.  It  was  this  Buddhistic  gospel  of 
Apoll  nius  that  was  still  further  modified  by  Marcion  in  the 


156  ANTIQUITY   UNVEILED. 

goppol  which  he  took  to  and  preadietl  ut  Rome.  It  was  still 
further  iiiodilied  by  some  writer  thirty  years  afterward,  and 
labeled  the  (jios2)el  according  to  St.  Luke.  Tlie  author  of  the 
Gospel  of  Marcion,  the  Gospel  of  Luke,  and  the  Pauline  epistles 
being  one  and  the  same  person  and  that  person  none  other  than 
Apollonius  of  Tyana,  the  only  Apollos  or  Paulus  or  Paul,  that 
ever  had  an  existence.  This  sliows  the  absolute  truth  of  the 
spirit  communication,  for  Marcion  had  propagated  his  New 
Testament  in  Pontus  before  going  to  Rome,  and  at  least  twenty 
yeai-s  before  Justin  wrote.  In  speaking  of  the  loss  or  destruction 
of  evidence,  Mr.  Waite  speaks  of  the  writings  of  Marcion  in  the 
following  just  and  forcible  manner,  which  we  cannot  refrain 
from  quoting  in  tliis  connection. 

"  Pure  Christianity  has  sufTered  no  greater  loss,  than 
that  of  the  writings  of  Marcion,  tlie  great  tlu'ologlcal  thinker 
of  the  second  century — the  compiler  of  the  lirst  complete 
gospel  —  the  collector  of  the  epistles  of  Paul  —  the  editor 
and  publisher  of  the  lirst  New  Testament.  Wiiile  the 
elal)orate  work  against  him,  written  by  TertulHan,  who  called 
hitn  a  '  liound,'  bus  b^en  preserved,  and  the  work  of  Epiphanius, 
wlio  bestowed  upon  him  the  euphoiiius  appellation  of  'beast,' 
tlie  writings  of  Marcion  have  perished,  except  such  as  are  found 
in  tile  references  and  citations  of  his  adversiiries.  His  works 
havoshared  the  common  fate  of  those  of  the  heretics  of  the 
second  century,  none  of  wliich,  in  llieir  original  form,  have 
been  permitted  to  come  down  to  us. 

"  Man-ion  was  an  educated  man,  and  a  profo\ind  thinker, 
and  no  relic  of  Ciiristian  aHti<|uity,  next  to  thi'Kpistlcs  of  Paul, 
would  to-day  be  more  valuai)le,  than  his  writings.  Reing  liim- 
self  a  collector  of  gospel  and  Xew  Te-<tament  manuscripts,  his 
writings  upon  tiiosc  subjects  would  fonvvcr  set  at  rest  the  (pies- 
tion,  as  to  what  gospels  were  then  in  circulation." 

Can  there  be  doubt  any  longer  as  to  what  the  Gospel  of 
ISI:irci(>n  was,  in  vit-w  of  all  tiie  facts  of  the  case?  Tiirougli  an 
unlettered  man,  who  nevi-r  heard  of  Marcion,  a  comiminieatioii 
is  given,  which  makes  known  tlu'  fact  tiiat  the  Paul  of  the 
Ciiristian  Scriptures  was  Apollonius  of  Tyana;  an<l  tiiat  tlie 
so-called  Pauline  J'^pistles  were  the  writings  of  tiiat  Cappadocian 
.sae-e,  written  in  the  Samaritan  tongue  and  by  himself  j)rocu red 
and  translatecl  into(Jreek.  Mr.  Waite  has  demonstrated  that 
the  writer  of  Marcion's  (Jospi-l,  tlie  (Jospel  of  Luke  and  the 
Pauline  lOpislles  were  one  and  the  same  person,  (,'an  you  (loul>t 


LUCIAN.  157 

that  Apollonius  of  Tyana  was  that  author  ?  If  you  do,  then 
what  is  yet  to  come,  and  now  in  hand,  will  settle  that  point 
beyond  all  doubt. 


liUCIfl]^. 

A  Greek  Satirist. 


"  My  salutation  shall  be,  Death  to  Falsehood,  whether  in 
religion  or  in  political  affairs  of  spirits  and  mortals.  The  man 
wlio  preceded  me  (^Nlarcion)  is  the  one  from  whom  my  des- 
cription of  St.  I'aul  was  taken,  althougli  never  known  to  ine  by 
such  a  nsme.  He  was  known  to  me  as  Apollos  in  tlie  Greek 
tongue ;  as  Pauhis  in  the  Roman  ;  and  it  was  understood  by 
all  scholars  at  tlie  time  I  wrote,  as  relating  to  the  life,  travels, 
and  miracles  of  one  Apollonius,  the  oracle  of  Vespasian.  In 
fact  I  merely  followed  the  statements  of  Marcion,  altliough  I 
knew  his  statement  was  incorrect,  never  for  an  instant  tliinking 
that  my  description  of  this  person  would  bo  seized  upon  by 
Christians,  in  after  ages  to  perpetuate  their  fraud.  I  was  of  a 
satirical  disposition  of  mind,  and  it  made  no  difference  to  me 
if  what  I  wrote  was  true  or  false.  It  was  with  me  as  witli  your 
dramatic  writers  of  to-day  ;  and  it  mattered  not  what  events  I 
sought  to  use,  whether  sacred  or  historical,  so  I  could  make 
them  suit  ray  purposes.  All  men  are  selfish  so  far  as  securing 
the  necessaries  and  comforts  of  life  are  concerned,  and  gaining 
prominence  over  their  fellow  men.  Tiiis  is  not  so  bad  a  quality 
of  human  nature  as  might  be  imagined.  To  attain  prosperity 
aiul  avoid  adversity  is  a  necessary  incentive  to  human  effort. 
At  the  time  of  the  writings  to  which  I  refer,  there  was  a  new 
element  introduced  into  religious  affairs  at  Alexandria  and 
Rome,  as  was  told  you  by  a  spirit  last  week  of  the  Gym  no- 
sophists,  who,  by  comparing  notes,  with  Grecian,  Roman  and 
Samaritan  authors,  found  that  one  and  the  same  idea  ran 
through  the  religions  of  all  nations,  as  to  their  gods  having 
been  born  of  virgins.  In  fact,  in  some  countries,  in  Sicily,  for 
instance  this  idea  had  become  so  common  that  death  was  im- 
posed upon  women  who  claimed  to  have  been  ovci'shadowed 
or  impregnated  by  God  or  Gods.  That  is  all  the  light  I  can  at 
this  time  throw  u]>on  the  subject ;  and  as  a  truthful  spirit  I 
want  to  assert  nothing  but  what  I  know  to  be  true.     Lucian." 


158  ANTIQUITY    UNVEILED. 

Rafer  to  McCllntoclc  and  Strong's  Ecclesiastical  Cyclopaedia, 
and  Dr.  Lardner,  in  Chap,  xix,  of  his  "  Testimonies  of  Ancient 
Heathen?;,"  for  account  of  Lucian. 

Who  can  read  the  above  connnunication  and  not  feel  im- 
presst'd  with  the  insigniticant  measures  used  by  the  writers  of 
that  time  to  formulate  the  Christian  Gospels.  Judging  from 
the  writings  of  Lucian  as  they  have  come  down  to  us,  we  can 
glean  very  little  of  their  true  inwardness,  tliey  bearing  evidence 
of  the  mutilation  thej'  haA'e  sufTered  at  the  hands  of  those  who 
wished  to  make  use  of  them  for  selfish  purposes.  This  is 
especially  true  of  the  narrative  of  Peregrinus  or  Proteus,  which 
the  learned  Dr.  Lardner  comments  upon  at  length  in  his  works, 
though  not  to  his  entire  satisfaction,  it  seems,  as  he  says  after 
quoting  a  paragraph  from  Lucian  in  his  work  on  "  Testimonies 
of  Ancient  Heathens:"  "  I  have  rendered  this  paragraph  as  it 
stands  in  Lucian,  but  those  titles  seem  not  to  refer  to  Peregri- 
nus and  it  may  be  suspected  that  something  is  wanting  here- 
abouts." Tanaquil  Faber,  in  his  notes  conjectures  that  there 
were  some  exjiressions  injurious  to  our  Saviour,  which  a  Christ- 
ian Copyist  more  pious  than  wise  left  out."  Dr.  Lardner  also 
seems  to  think  that  the  mistakes  are  owing  to  ignorance  or 
design  or  malice  at  the  same  time  trying  to  explain  them  away 
in  the  interest  of  the  Christian  Church.  To  which  we  reply 
most  certainly  "  something  was  wanting  hereabout ;"  and  tliat 
something  was  the  absence  of  the  interj)olation  of  the  word 
Christian,  which  was  not  in  the  original  of  Lucian.  Unlesa 
Marcion  was  a  Christian  and  his  gospel  was  true  Christianity, 
Lucian  never  would  have  used  tlie  term  Christian  in  connec- 
tion with  Apollonius  and  his  teacliings,  his  object  being  to 
ridicule  the  attempt  of  Marcion  to  launch  a  new  religion  ma<le 
up  of  the  materials  left  by  Apollonius  at  Antioch  so  lamely 
disguised  as  not  to  escape  the  keen  observation  of  the  gii-at 
(Jrecian  satirist.  Lucian  makes  known  tlie  faet  tlitit  PiDteus, 
nicknamed  by  him  Peregrinus,  (who  was  none  other  tiian 
Apollonius  of  Tyana,  t!ie  supposed  son  of  the  god  Proteus,) 
"  iiiterpretcil  and  expiain<'<l  some  books  and  otliers  he  wrote." 
Wliat  books  were  those  he  exi)!aine(l,  and  wliat  were  those  he 
wrote?  Tlu'y  were  undoulitedly  b<M)ks  tiiat  his  religious  fol- 
lowers regarded  as  of  divine  authority,  for  Lueian  says,  tiie 
"  Cliristians  "  siK)ke  of  him  as  a  god  and  took  him  for  a  law- 
giver, and  honored  him  witii  tlie  title  of"  Master."    All  this  is 


LUCIAN.  159 

historically  true  regarding  Apollonius,  provided  always  that 
the  followers  of  Apollonius  were  Christians.  That  those  who 
accepted  the  teachings  of  Apollonius,  after  they  were  attributed 
by  cheating  priests  to  Jesus  of  Nazareth,  were  called  Christians 
there  can  be  no  longer  any  doubt  among  well  informed  persons. 

It  is  this  narrative  of  Lucian  concerning  Peregrinus  or  Pro- 
teus that  the  spirit  alludes  to  when  he  says  "  Marcion  is  the 
one  from  whom  my  description  of  St.  Paul  was  taken  though 
never  known  to  me  under  that  name."  He  also  claims,  which 
is  undoubtedly^  true  that  all  the  scholars  and  writers  of  that 
day  knew  he  referred  to  Aiwllonius,  when  he  wrote  of  Peregri- 
nus. The  name  Peregrinus  being  only  a  nickname  applied  to 
Apollonius,  and  Proteus  being  the  name  sometimes  given  him, 
tradition  making  him  the  son  of  the  god  Proteus.  This  is  good 
evidence  that  Lucian  did  not  try  to  conceal  the  fact  that  he 
was  writing  of  Apollonius  or  he  would  have  made  his  character 
different.  The  fast  is  Lucian  ridiculed  every  thing  in  the  shape 
of  fraud  and  imposition  that  came  in  his  way,  accomplishing 
much  by  his  raillery  against  superstition  and  false  teaching. 
This  has  been  taken  advantage  of  by  Christian  writers  who 
maniijulated  his  manuscripts  to  suit  their  purposes  and  behold, 
he  steps  forth  into  the  Christian  Church  as  one  of  their  greatest 
saints.  This  spirit  who  admits  that  he  wrote  to  suit  himself 
and  who,  even  Dr.  Lardner  has  to  admit,  had  so  many  inaccura- 
cies in  his  writings,  is  the  one  whom  we  are  taught  to  revere  as  a 
Christian  saint.  He  is  the  untruthful  author  of  one  of  the  four 
Christian  gospels.  And  I  strongly  surmise  that  Marcion's  name, 
transmuted  into  that  of  St.  Mark,  was  given  to  the  third 
Christian  Gospel,  to  disguise  the  fact  that  he  was  in  reality  the 
introducer  of  the  Gospel  of  St.  Luke.  As  Apollonius  became 
tlie  St.  Paul  of  the  Epistles,  so  Lucian,  the  Greek  satirist, 
became  St.  Luke,  and  Marcion,  the  copier  of  Apollonius,  the 
St.  Mark  of  the  New  Testament.  Thus,  through  spirit  sug- 
gestion, we  have  been  enabled  to  discover  with  considerable 
certainty  who  Luke,  Mark  and  Paul  were.  That  which  no 
Christian  has  discovered  or  dared  to  disclose  for  the  last  seven- 
teen hundred  years. 

Reader,  I  regret  to  be  compelled  to  pass  the  conmiunications 
of  Marcion  and  Lucian  with  so  brief  a  notice.  They  are  worthy 
of  a  special  treatise.  Tliere  is,  however,  so  much  i^ressing 
forward  for  recognition  that  I  must  move  on. 


160  ANTIQUITY   UNVEILED. 


COI^STAI^TIISIOS    POCOrlATUS. 


"  God  save  the  truth  !— We  have  had  redeemers  enough. 
It  is  time  to  wake  up  to  the  fact  that  tlie  true  redeemer  is  a 
clear  conscience  ;  and  it  is  in  order  to  gain  tliat,  tliat  I  am  liere 
to-day.  I  presided  at  a  council  of  prominent  men,  holding  tlie 
highest  positions  in  the  Christian  Church  in  A.  D.  G80  ;  and 
wiiat  was  that  council  assembled  for?  iSimply  because  man- 
kind liad  begun  to  progress  and  had  done  so  to  sucli  an  extent 
tliat  a  change  of  base  had  become  necessary  in  order  to  veil  the 
truth.  Written  upon  ancient  tombs  in  Egypt,  Pha'uicia, 
Greece  and  Home,  was  the  worship  of  tlie  lamb,  and  it  had 
become  necessary  to  change  this  symbol.  We  finally  adopted, 
after  long  debate,  a  religious  symljol  that  we  then  thought  was 
the  least  known,  and  that  was  the  figure  of  Prometheus  dying 
on  a  cross  instead  of  upon  a  rock,  wliicli  we  thought  would 
disguise  the  origin  of  it.  liut  the  form  represented  was  really 
that  of  Prometiieus— the  head  and  face  we  a(loi)ted  were  those 
of  Aj)ollonius  of  Tyana.  And  from  that  time  on,  that  sj-mbol 
has  been  the  badge  of  the  Christian  Church.  The  spirit  who 
spoke  first  liere  this  afternoon  (>hirci()n)  is  the  one  through 
whose  efforts  I  am  liere  to-(hiy.  He  made  this  offer  to  me  :  "  If 
you  will  return  and  tell  all  you  know  of  Christian  symbolism  I 
will  do  the  same  in  relation  to  what  I  know  of  its  origin  and 
meaning.'  We  have  done  so  because  we  know  what  we  have 
said  is  the  truth,  and  at  most  we  could  only  delay  these  com- 
munications for  a  few  yearn.  My  name  was  Constantinus 
Pogonatus." 

Jlefer  to  Smith's  Dictionary  of  (Jreek  and  Roman  Piograjiliy 
for  account  of  Constantinus  I'ogonatus. 

There  is  nothing  therein  said  about  tlie  sul)stitution  of  the 
crueilix  for  the  lamb  as  the  symbol  of  Ciiristiaiiity  ;  but  we 
take  the  following  concerning  that  matter  from  McClintock 
and  Stron;j;'s  Cyelopa'dia  of  Ecclesiastical  Literature: 

"Among  the  many  symbols  whicli  the  early  Christians 
used  to  rej)reseiit  Christ  as  the  central  object  of  their  faith,  tiu! 
iamb  was  tlie  most  i)re(lominant.  In  the  beginning  of  the 
sixth  century  the  laml»  bears  a  triumphal  cross:  then   it   is 


THE  CRUCIFIED  LAMB. 


THE  CRUCIFIED  MAN. 


The  above  engraving  of  the  lamb  nailed  to  the  cross  represents 
the  Christian  symbol  prior  to  680  A.  D.,  though  this  fact  is  not  generally 
known  At  the  Sixth  Ecumenical  Council  held  at  Constantinople  in 
that  year,  it  was  ordained  that  in  place  of  the  lamb,  the  figure  of  a 
man  should  be  portrayed  on  the  cross.  This  has  been  known  and 
recognized  since  that  time  as  the  Christian  symbol.  After  the  decree 
of  the  council  in  680  A.  D.,  the  representation  and  worship  of  the 
lamb  on  the  cross  was  prohibited,  and  that  of  the  man  was  substituted  in 
its  place.  By  these  items  of  history,  we  learn  how  and  at  what  period 
the  story  of  the  so-called  crucifixion  of  Christ  was  formulated.  (See 
communication  of  Constantinus  Pogonatus,  Page  160).  The  decree  of  the 
council  jirohibiting  the  representation  and  worship  of  the  lamb  as  the 
Christian  symbol,  as  translated  from  the  Latin,  is  as  follows  : 

"  In  certain  representations  of  the  images  of  the  saints,  a  lamb  is 
portrayed,  etc.  We,  therefore  accepting  the  old  forms  and  shadows  as 
signs  of  the  truth  and  as  traditional  symbols  of  the  church,  prefer  (Irace 
and  Truth,  which  we  accept  as  the  fulfillment  of  the  law.  So,  that 
which  is  perfect,  let  us  place  in  pictures,  even  before  the  eyes  of  all. 
We  have  decreed  that  that  Lamb,  which  taketh  away  the  sins  of  the 
world,  Christ  our  God,  ought  to  be  portrayed  henceforth  in  human  form 
in  ])lace  of  the  Lamb.'' — In  the  Roma  Sotteranea  of  Antonio  Bosio  Dell, 
concerning  the  image  of  Christ  under  the  figure  of  a  lamb. 


CONSTANTINUS   POGONATUS.  161 

lying  on  the  altar  at  the  foot  of  the  cross  ;  then  it  appears  with 
blood  llowing  from  a  wound,  in  its  side  as  well  as  from  its  feet ; 
and  finally,  by  the  end  of  this  century,  a  lamb  is  painted  in 
the  center  of  the  cross,  where  the  body  of  Christ  was  later 
placed.  On  the  celebrated  '  cross  of  the  Vatican,'  on  whicli 
this  lamb  thus  appears,  are  two  busts  of  the  Saviour  ;  one  above 
holding  a  book  in  Iiis  left  hand,  and  giving  a  benediction  in 
the  Latin  manner  with  his  right,  while  the  one  below  holds  a 
scroll  in  the  right  hand,  and  a  little  cross  in  the  left.  The 
sixth  Ecumenical  Council  ordered  that  Christ  should  be 
represented  with  his  proper  human  body  rather  than  under  the 
symbol  of  the  paschal  lamb,  and  in  the  following  century 
crucifixes  multi2)lied  greatly  throughout  all  Christendom.  The 
way  to  this  decision  had  evidently  been  prepared  by  several 
intermediate  steps,  by  wliicli  tlie  aversion  and  liorror  of  death 
by  the  cross,  though  abolished  as  a  mode  of  execution  by  Con- 
stantine,  were  gradually  overcome  in  the  minds  of  the  Christ- 
ian world." 

We  have  in  the  foregoing  communication  beyond  all  question 
the  real  object  for  which  the  sixth  Council  of  Constantinoi^le 
was  called  together,  which  was  nothing  else  than  to  get  away 
as  far  as  possible  from  tJie  fact  that  for  five  hundred  years,  from 
the  time  Marcion  took  the  epistles  of  Apollonius  from  Antioch 
to  Rome,  A.  D.  130,  down  to  the  time  that  Constantinus  Po- 
gonatus  convened  the  sixth  Council  of  Constantinople,  the 
object  of  Christian  worship  was  a  "lamb"  and  not  a  "  cruci- 
fied man."  It  was  to  conceal  the  heathen  origin  of  the 
Christian  religion  and  its  purely  astro-theological  character 
that  those  high  dignitaries  of  the  Christian  church  con- 
vened at  Constantinople ;  the  result  of  their  deliberation, 
after  long  debate,  being  the  substitution  of  the  dying  figure  of 
the  heathen  god  Prometheus,  extended  on  a  cross,  with  the 
head  and  face  of  Apollonius  of  Tyana,  to  represent  Jesus 
Christ,  instead  of  the  "bleeding  lamb  of  Calvary."  The  fact 
had  become  known  that  upon  the  tombs  of  Egypt,  Phoenicia, 
Greece  and  Home,  was  depicted  the  stwne  worship  of  the  lamb, 
and  to  get  rid  of  this  i^ositive  proof  that  Christianity  was  but 
a  plagiarism  of  older  religions,  the  crucifix  was  adopted  r.s  tho 
badge  of  the  new  religion.  I  give  the  communication  as  it 
came  to  me.  I  do  not  feel  warranted  in  questioning  its  authen- 
ticity.   It  is  beyond  all  doubt  a  spirit  conaimnication,  and  the 


162  ANTIQUITY   UNVEILED. 

reason  assigned  for  giving  it  most  reasonable.  I  infer  the  spirit 
intended  to  make  a  distinction  between  those  prelates  who 
represented  large  C'liristian  constituencies,  and  those  whose 
dioceses  were  small  and  of  less  importance. 


COfiSTfl|SlTirlE  THE   Gt^EflT. 

A  Roman  Emp>eror. 

"It  is  not  a  pleasant  duty  to  communicate  Avith  you,  nor 
would  I  perform  it,  had  not  a  band  of  spirits  fett*;red  me  with 
truth.  A  spirit  dislikes  to  destroy  his  own  fame,  or  tlie  name 
he  left  belund  him  here  on  earth.  But  since  I  am  comix;lled  to 
sjx'ak,  I  will  say  exactly  what  the  other  speaker  sjiid.  I  pos- 
sessed a  valuable  library.  Wlien  I  became  a  Cliristian  I 
di-stroyed  it.  I  was  a  fanatic,  and  was  governetl  and  influenced 
by  fanatics  ;  and  what  has  been  stated  to  you  here,  by  a  long 
line  of  spirit  witnesses,  is  true.  The  four  gospels  were  origi- 
nally Buddhistic  gospels,  and  were  written  in  an  ei^^ttitic  state 
l)y  Di'va  Bodliisatoua.  Tl»ey  were  mingled  with  Platonism  by 
Potamon.  Tliis  is  the  true  account  of  tlie  Christian  New 
Testament;  and  the  day  will  come  when  it  will  be  ojK'uly 
acknowledged,  for  the  evidence  of  it  will  be  so  great  that 
through  some  medium,  if  not  this  one,  the  original  iJuddhistic 
gosjK'ls,  wliich  are  e.xtant  to-day,  in  spite  of  all  the  interj)ola- 
ting  and  destroying,  will  be  discovereil  in  India.  I  curse  my 
faU',  and  I  cuive  those  spirits  who  forced  me  here  to  tell  the 
truth  ;  for  I  am  so  constituted,  that  even  after  these  l<mg  years 
in  spirit  life,  I  would  rather  lie  than  tell  the  truih.  I  was 
known  SIS  Constantine  the  Great — Constantiiie  the  little— the 
nothing  here  to-day.     I  lived  A.  D.  337." 

Refer  to  McCIintock  and  Strong's  Cyclopaedia  of  Ecclesi;ts- 
tical  I^iteniture  for  accf)unt  of  Constantine  the  ( Jreat. 

It  was  the  sjtirit  of  this  great  and  successful  Iloman  emperor 
that  was  forci'd  by  the  power  of  truth  to  come  back  to  earth 
and  c*onfess  the  destruction  of  ancii'ut  writings  that  would 
iiavi'  rendered  the  continuance  of  the  Christian  religion  iin-' 
j>i)ssil)lc;  as  it  Wits  but  a  modided  form  of  Buddhistic  supersti- 
tion. More  than  this,  he  is  fi>rce(l  to  acknowledge  tliat  truth 
has  power  to  overcome  tlie  most  obstinate  religious  l)ig(>try  in 
spirit  lift',  and  force  the  latter  to  s  rve  it  inst<'a<I  of  being 
obstructed  i>y  it.  I  have  no  duultt  of  the  aMtlienticity  of  the 
coinmunication,  ami  therefore  regard  it  as  (juito  imjwtriant. 


EPAPIIKODITUS.  163 


EPflPH^OlDITUS. 
A  Greek  Grammarian. 


"  I  GREET  YOU,  SIR  : — I  might  as  well  state  who  I  am,  and 
wliat  my  name  was  when  in  the  inortal  form,  in  order  that  we 
may  understand  each  other  more  thoroughly.  I  am  tlie  man 
to  whom  Josephus  wrote  his  two  books  in  answer  to  Apion. 
My  name  was  Epaphroditus.  I  was  not,  as  history  supposes, 
the  freed  man  of  Nero,  nor  was  I  Domitian's  secretary  at 
Athens.  My  country  was  Idumjea.  Josephus  and  myself 
corresponded  a  great  deal.  We  both  belonged  to  the  Order 
of  the  Initiated — the  Free  Masons  of  the  tirst  century.  We 
were  mainly  interested  in  investigating  occult  sciences ;  and 
to  prove  to  you  that  Josejihus  was  not  only  interested,  but  a 
believer  in  Spiritualism,  I  will  refer  you  to  his  account  of 
Solomon,  in  which  lie  sets  forth  that  Solomon  was  initiated  in 
the  art  of  exorcising  or  driving  out  demons.  Solomon  re- 
ceived this  gift  from  spirits  under  the  mistaken  idea  it  was  from 
God.  You  will  also  find  in  his  description  of  Solomon,  that 
one  Eleazer,  a  Jew,  drove  a  demon  out  of  the  obsessed  individ- 
ual in  Vespasian's  camp,  and  the  test  was  this  :  that  the  cup 
of  water  should  be  set  a  certain  distance  fi'oni  the  obsessed  man, 
and  the  demon  would  upset  it,  as  it  passed  out  of  the  man. 
The  only  object  I  have  in  introducing  tliese  things,  is  to  prove 
tliat  Josepluis  was  a  Spiritualist,  and  that  the  Society  of  the 
Initiated  was  made  up  of  investigators  of  what  is  termed 
mediumship  to-day.  I  can  also  inform  you  why  there  is  no 
reference  to  ApoUonius  in  Josephus's  writings.  It  was  owing  to 
the  obligation  assumed  by  those  wlio  entered  into  the  investi- 
gation of  these  mysteries  tliat  they  should  never  manifest  any 
conscious  knowledge  when  they  saw  a  brother  of  the  order 
performing  any  of  those  miracles,  as  they  were  called,  for  fear 
they  would  be  charged  with  conspiring;  as  the  sceptics  then 
living  would  have  done  everytliing  they  could  to  ruin  them— 
in  the  same  way  they  now  seek  to  ruin  mediums.  Therefore, 
while  they  recognized  and  helped  each  otiier  secretly,  they 
never  acknowledged  each  other  openly.  I  know  that  ApoUo- 
nius obtained,  in  India,  the  gospel  of  one  Deva  Bodhisatoua. 
I  want  to  say,  also,  that  ell  the  writings  among  tlie  learned, 
that  is,  the  translated  writings,  were  written  in  those  days  in 
the  Samaritan  tongue,  and  it  was  not  until  the  second  century 


164  ANTIQUITY   UXVEII.ED. 

that  there  was  any  amount  of  those  writinj^s  translated  into 
the  Greek  and  Latin  hvnguages.  In  the  time  of  Trajan,  the 
ancient  arts  were  somewliat  revived.  He  being  a  student  of 
astrology  and  ])iiilos<)i)hy  himself,  allowed  a  freer  discussion  of 
the  merits  of  dillerent  religions.  In  fact  my  age  was  the  age  of 
comparison,  and  we  compared  notes,  and  the  materials  that 
were  tluis  collected,  served  as  a  basis  for  manufacturing  that 
great  fraud,  (Christianity.  Tliat  is  about  all  I  can  say.  I  passed 
to  spirit  life  at  Smyrna,  A.  D.  110." 

Refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  Epaphroditus. 

The  spirit  of  P^paphroditus  tells  us  that  Josephus  and  liira- 
self  knew  that  the  powers  attributed  to  Solomon  were  derived 
from  spirits  and  not  from  God,  as  the  ignorant,  and  even  Solo- 
mon himself  supposed.  But  the  greatest  revelation  of  all,  is 
the  fact  that  the  Order  of  the  Initiated,  to  which  Josephus  and 
liimself  belonged,  was  comi)osed  of  persons  who  were  engaged 
in  the  investigation  and  practice  of  spiritual  mediumship 
and  spirit  counuuiiion.  It  appears  that  Apollonius  of  T\'ana, 
was  also  a  mend)er  of  that  secret  order,  and  that  it  was 
well  known  by  the  members  of  that  order,  Joseplius  among 
the  rest,  that  the  miracles  attributed  to  Apollonius  were  only 
the  result  of  spirit  power  exerted  through  him.  It  has  already 
been  very  plaiidy  shown  by  these  spirit  testimonies,  a,s  well  as 
by  the  strongest  corroborative  proofs  of  historical  facts,  that 
Apollonius  of  Tyaiia,  and  St.  Paul  are  one  and  the  same 
person.  Now  as  I'^papliroditus  and  Aj)ollonius  were  fellow 
members  of  the  Order  of  the  Initiated  there  can  hardly  be  a 
doubt  that  the  latter  ad<lresses  the  former  (Philipi)ians  ii,  25,) 
in  these  words  :  "Yet  I  supposed  it  necessary  to  send  to  you 
El)aphroditus,  my  brother,  and  companion  in  labor,  and  fellow 
soldier,  but  your  messenger,  and  he  that  ministered  to  my 
wants;"  and  again  (IMiilipp.  iv.,  IS.)  "But  I  have  all  and 
abound  :  I  am  full,  iiaving  received  of  Epaphroditus  thethings 
which  were  sent  from  you,  an  odor  of  sweet  suu-ll,  a  sacrihee  ac- 
ceptable, well  i)leasingto(;od."  Whethertiie  10i)apiiroditustiius 
si>oken  of  l>y  Apollonius  or  Paul,  was  the  friend  and  fellow 
student  of  Josephus,  or  some  other  J'lpaphroditus  we  may  not 
certainly  know  ;  but  this  much  is  certain,  .Apollonius,  Josephus 
and  10pai)hroditus  were  beyond  doubt  contemporaries  fellow 
Spiritualists  and  mediums,  and  co-members  of  the  same  secret 
Order  of  my.steries,  out  of  which- subsecpiently  developed  the 


EPAPIIRODITUS.  165 

.Christian  hierarchy  a  scourge  to  the  human  race,  the  eflfects  of 
which  will  not  be  wliolly  obhterated  for  centuries  to  come.  It 
is  such  spirit  testimony  as  tliat  of  Epaphroditus  that  settles 
the  authenticity  and  truthfulness  of  tliese  communications. 

[There  were  several  reasons  why  Josephus  did  not  mention 
Apollonius  in  liis  historical  works  besides  tlie  fact  that  tliey 
botli  belonged  to  the  Order  of  the  Initiated,  as  referred  to  by 
Epaphroditus  and  other  spirits.  Apollonius  in  his  communica- 
tion gave  it  as  liis  opinion,  that  Joseplius  failed  to  refer  to  liiui 
in  liis  liistory  on  account  of  the  intense  prejudice  existing  be- 
tween the  Jews  and  the  Gentiies.  Josephus,  as  is  well  known 
was  a  Jew  of  the  strictest  type,  and  liistorian  of  his  country, 
while  Apollonius  was  a  Gentile  of  even  greater  distinction  as  a 
leading  character  of  his  time.  In  this,  history  fully  concurs, 
hence  it  is  reasonable  to  conclude  that  Josei^hus  could  not  well 
have  given  such  an  historical  account  as  would  have  done 
justice  to  Apollonius,  without  speaking  of  the  great  Gentile  and 
sage,  so  favorably  as  to  ottend  the  Jewish  people,  it  being 
against  tlieir  policy  to  favor  the  Gentiles  in  word  or  deed. 
Furthermore,  Josephus  was  jealous  of  Apollonius,  for  the  reason 
that  Eleazer,  his  friend,  wlio  was  also  a  Jew,  (as  well  as  a 
medium  for  casting  out  obsessing  sjiirits)  could  not  manifest 
superior,  or  even  equal  power  to  Apollonius  in  his  wonderful 
manifestations,  (or  as  they  were  called  in  ancient  days  miracles) 
and  by  tliis  means  become  the  oracle  of  Vespasian  in  place  of 
Apollonius  the  Gentile.  Notwithstanding  both  these  great 
jninds  Avere  members  of  tlie  same  order,  their  oaths  evidently 
did  not  bind  them  as  to  their  religious  or  political  views,  hence 
this  fact  may  point  to  the  reason  wliy  they  could  be  closely 
allied  in  the  order  and  yet  powerful  opponents  on  religious 
grounds.  In  conclusion  will  add,  that  in  view  of  all  these  con- 
siderations, we  have  what  is  deemed,  good  and  natural  reasons, 
Avhy  Josephus  did  not  record  in  history  any  account  of  Apollo- 
nius. It  also  appears  from  all  reasonable  deductions  drawn  from 
these  ancient  spirit  communications,  as  well  as  from  history 
bearing  upon  the  subject  under  consideration,  that  Apollonius 
ot  Tyana  was  the  character  which  formed  the  basis  and  frame- 
work upon  which  the  history  of  Jesus  of  Nazareth  was  con- 
structed. Notwithstanding  it  is  claimed  that  Josephus  re- 
ferred to  Jesus  of  Nazareth  in  his  history,  he  emphatically 
denies  the  allegation  in  liis  spirit  testimony  and  states  that  it 
was  interpolated  by  Christian  writers,  and  made  to  appear  as 
evidence  that  such  an  individual  lived  and  taught  at  that  time. 
Even  critical  Christian  scholars  are  compelled  to  admit  the 
reasonableness  of  this  statement  as  to  the  interpolation.  There- 
fore wo  also,  must  conclude  that  it  is  untrue  tliat  Josephus 
alluded  to  Jesus  of  Nazareth,  from  the  simple  fact  that  such  an 
individual  did  not  exist  at  that  time  as  represented  by  Chri^stian 
writers.— CoMl'lLEK.] 


160  ANTIQUITY   UNVEILED. 

F.    HlGIt5lOS    FIGUliUS. 
A  Pythagorean  Philosopher. 


*'  I  SALUTE  YOU,  SIR :— The  time  I  lived  in  the  mortal  form 
was  from  about  IJ.  C.  13  to  A.  U.  2o.  I  was  an  astroloj^er  and 
l)hii()soi>lier.  I  also  held  the  olTice  of  pnetor  at  Konie.  My 
business  here  tliis  morning  is  to  ex[)lain  wiiat  1  li now  about, 
wliat  is  termed,  (Jliristianity.  I  knew  of  Apollonius,  but  his 
name  in  my  day  had  not  beeome  so  well  known  publiely  as 
afterwards.  At  Rome,  at  that  time,  there  was  a  soeiety  known 
as  The  Initiated.  It  comprised  the  learned  men  of  the  then 
civilized  world.  The  real  name  of  that  soeiety — that  is  its 
secret  designation — was,  "The  Sons  of  the  Sun;"  and  they 
understood  all  the  teachings  of  the  ancients  as  relating  to  the 
Sun,  the  planets,  and  i)rineipally  to  the  signs  of  the  Zodiac. 
Out  of  this  religion,  or  secret  society,  of  wliicli  Apollonius  wa.s 
alsoji  meml)er,  has  grown  what  is  now  called  Cliristianity.  Each 
of  the  gods  had  a  star  assigned  to  him,  tliat  astrologeix,  like  my- 
self, explained  to  tiie  peoj)le,  an<l  told  them  what  the  gods 
wanted,  l>y  their  positions  in  the  houses  of  the  heavens.  Most 
of  tile  Roman,  (Jrecian  and  Egyi)tian  priests  were  astrologers, 
but  not  trutiiful  ones,  they  reading  tlie  stars  in  a  way  tliat 
would  i)()!ster  up  tlie  sui)erstitions  tliey  were  propagating. 
There  were  also  at  Home  a  class  of  mystics  who  i)retended  to 
great  knowledge,  but  who  in  reality  knew  nothing  but  to  place 
tlie  minds  of  those  who  witnessed  their  performances  in  a 
cliaotic  state,  in  wliicli  state  tliey  experimented  upon  them 
psycliologically.  Understanding  mesmerism  tiiey  used  all 
))roniiiieiit  men,  whom  tiiey  (-ould  psycliologize,  for  their  own 
interests.  The  next  g»'neratioii  after  them,  as  will  be  made 
clear  i)y  the  next  speaker  here  to-day  (('.  Velleius  Tatercuius), 
were  engaged  in  preaciiing  and  tt-acliing  commuiiisni,  under 
the  name  of  lOsseiU's,  out  of  whicli  sect  the  Christian  n-ligiou 
started.  They  liad  also  a  secret  name,  wiiich  was  "  ]?ret  iuvii 
of  tlie  Star  of  the  Ivist."  Tiie  whole  train  of  their  ideas  were 
stolen  or  appropriated  from  the  teachings  of  the  (Jymno- 
so])liists  ;  an<l  the  latter  were  the  "  Wise  men  who  saw  the  Star 
in  the  East,"  or  who,  in  other  words,  brought  the  mystery  of 
that  star  with  them.  I  have  ust'd  all  tlu-  time  .allotted  me. 
.My  name  was  Nigidius." 

Iteler  to  Smil  h's  Dietionaiy  of  (Iieekand  Itonian  lliography 
for  ae<'oiint  of  .Xiiiidius. 


VALLEIUS  PATERCULUS.  1G7 


VEliliElOS   PATEf^CUliUS. 

A  Roman  Historian. 


*'  I  SALUTE  YOU,  SIR  : — My  communication  here  to-day,  will 
be  a  continuation  of  what  tlie  previous  spirit  set  forth.  I  was 
n  soldier  under  Tiberius.  I  was  also  a  historian,  azid  during 
my  campaigns  wrote  most  of  the  notes,  from  which  I  con- 
structed the  history  of  Rome  and  Greece,  after  my  time  as  a 
soldier  had  expired.  In  my  travels  from  A,  D.  25  to  36,  I 
closely  observed  the  forms  and  ceremonies  of  the  religions  in 
each  country  I  visited,  and  also  took  great  delight  in  examining 
the  ruins  of  antiquity  ;  and  I  found  uj^on  those  ancient  temples 
and  tombs  exactly  what  I  found  at  Kome,  the  religion  of  the 
Hun.  Upon  tlie  oldest  ruins  in  Plioeniciaand  in  the  Palmyrean 
desert ;  also  in  Sicily,  Egypt,  the  Isle  of  Cyprus,  and  Greece  ; 
and  throughout  the  then  civilized  world,  all  religions  could  be 
unlocked  by  one  key,  and  that  consisted  of  the  signs  of  the 
zodiac.  He  who  underetood  how  to  use  this  key  rightly  could 
confound  all  the  priests  who  were  then  living.  This  was  the 
leading  idea  of  them  all ;  but,  of  coui-se,  as  each  one  of  these 
signs  had  some  particular  symbol  to  represent  it ;  so  each  one 
of  them  had  their  followei's  or  worshippei-s.  In  Egypt  I 
found  principally  two  signs  which  seemed  to  be  the  leading 
ones — they  were  what  are  called  Taurus  and  Sagittarius — the 
Bull  and  tlie  Archer;  in  Greece,  the  Ham  or  Lamb  and  The 
Fishes  seemed  to  be  the  leading  signs  ;  in  Rome  the  sign  of  the 
Lion  for  which  was  substituted  the  Eagle,  and  Aquarius  or  the 
man  pouring  water.  All  these  signs  were  to  be  found  ujwn  the 
tombs  and  temples  of  my  day.  There  were  also  a  great  many 
representations  of  the  Goddess  with  the  wheat  (by  some  called 
cornV  These  I  found  in  all  countries.  Soldiers  were  all  tyrants. 
Til  ere  was  a  great  appearance  among  them  of  worship  of  the 
gods,  but  in  reality  there  were  very  few  who  believed  them.  A 
god  was  only  of  account  as  long  as  he  prospered  their  aftairs. 
When  lie  failed  to  accomplish  anything  useful  for  them,  they 
did  as  tlie  Chinese  of  your  times  do,  burned  him  or  knocked 
off  his  head.  I  knew  Apollonius  of  Tyana.  I  knew  also 
his  disciple  one  Damis.  I  saw  them  at  Alexandria.  They 
there  taught  in  the  different  temples,  but    I  was  so  busy  as 


168  ANTIQUITY  UNVEILED. 

a  soldier,  that  I  had  not  much  time  to  listen  to  philosophy. 
This  was  about  A.  D.  36.  Tiberius  dyin<?  the  next  year,  o7, 
I  returned  to  Itome  and  there  completed  my  history,  of 
which  only  fra«?ments  have  been  allowed  to  come  down  to 
you  moderns  ;  and  the  reason  of  this  supi)ression  of  wliat  I 
wrote  was,  that  in  it  was  a  full  description  of  the  workings 
of  miraclfcs  by  ApoUonius,  and  the  Christians  could  not 
aflbnl  to  let  this  be  known.  It  would  have  ruined  their 
scheme.  It  also  contained  a  complete  description  of  the  doc- 
trines and  teachinjj^s  of  the  Essenes,  wiio  had  three  colonies  at 
that  time,  one  at  Antioch,  one  in  Samaria,  ami  one  in  the  Isle 
of  Cyprus.  I  have  now  stated  all  I  can  tiiat  will  be  of  much 
benefit.     I  will  have  to  spell  my  nam(>,  Velleius  Paterculus." 

Refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  Paterculus. 

Against  the  imputation  of  his  lack  of  fidelity  as  a  historian, 
in  the  history  which  comes  down  to  us,  thesi)iritof  Paterculus 
returns  to  confound  his  traducers  by  stating  that  it  was  not  until 
after  the  death  of  Tiberius,  in  A.  I).  37,  that  he  left  his  military 
occupation  in  Egypt,  and  went  back  to  Rome  to  write  the 
history  whicli  mainly  gave  him  his  historical  fame.  That 
history,  he  tells  us,  contained  a  full  recital  of  the  miracles 
performed  by  ApoUonius  of  Tyana,  and  a  complete  exjx)sition 
of  the  dogmas  and  teachings  of  the  Essenes;  and  that  these 
portions  of  his  work,  the  most  important  and  valuable  to  jxw- 
terity,  were  <lestroyed  by  the  Christians  to  save  their  monstrous 
scheme  of  deception.  I  do  not  hrsitate  to  dt-clare  my  conviction 
that  this  communication  is  authentic  and  true  in  every  partic- 
ular. Who  will  say  the  graves  are  not  giving  up  their  dead 
and  the  judgment  day  drawing  near? 


GREGORY.  169 


Gf^EGOt^V. 

Bishop  of  Neo-Caesarea. 


"I  Greet  you,  str  : — I  was  a  collector  of  manuscripts,  and 
besides,  a  bishop  of  the  Christian  Church.  But  I  was  by  no 
means  a  destroyer  of  sucla  manuscripts.  I  did  however  inter- 
polate tliem.  My  wlaole  collection  of  manuscripts  fell  into  tlie 
hands  of  Eusebius  who  destroyed  all  of  them  that  he  could  not 
use.  These  manuscripts  made  clear  the  fact  that  Apollonius, 
the  Cappadocian,  was  the  true  Saviour,  and  was  even  wor- 
shipped in  the  temple  of  Apollo.  The  statue  of  that  god  was 
worshipped  as  if  erected  to  Apollonius.  As  I  was  a  resident  of 
the  same  place  as  Eusebius,  I  know  that  what  I  have  lierein 
stated  is  the  truth.  I  was  known  when  here  as  Gregory,  bisliop 
of  Neo-Cjesarea,  about  A.  D.  266.  I  feel  that  this  comnuinica- 
tion  should  be  some  compensation  for  the  injustice  I  have  done 
to  mortals.  One  of  the  two  most  important  manuscripts 
destroyed  by  Easebius,  was  "The  History  of  the  Initiated," 
the  other  was  "  The  Syntagma." 

Refer  to  Biographic  Generale,  for  account  of  Gregory,  Bishop 
of  Xeo-C{esarea. 

It  was  tlie  spirit  of  this  Christian  mystic  that  returned  and 
confessed  to  the  destruction  of  the  manuscripts  that  would  have 
l)roven  the  fraudulent  nature  of  the  Christian  religion.  Nothing 
is  said  of  the  collection  of  manuscripts  made  by  Gregory,  or 
that  they  afterwai'ds  fell  into  the  hands  of  Eusebius,  Bishop  of 
Ca'sarea.  That  such  was  the  fact,  I  have  not  a  doubt,  and  that 
the  most  important  and  valuable  of  them  were  destroyed  by 
that  greatest  of  Christian  writers,  seems  ecpially  certain.  Where 
would  Christianity  be  to-day,  could  "  The  History  of  the  Iiu- 
tiated,"  liave  been  >^aveil  from  ins  infernal  duplicity? 


170  ANTIQUITY   UNVEILED. 


UMIVIIDIUS  QUflDHATUS. 

Governor  of  Syria. 


"I    AM    HERE    TO-DAY    IX    THE   INTEREST   OF  TRUTH  :— My 

name  w'lieii  here  was  Ummidiiw  Quadratus,  sonu'tiint'.s  called 
Veiiidius  or  Nuinidius  (iuadratus.  I  lived  amoiijrst  all  ela,s.ses 
of  people  and  all  kinds  of  relijrious  beliefs,  in  Syria,  in  those 
days.  There  has  never  been  among  learned  Christian  scholars, 
one  who  has  given  the  correct  account  of  their  sacred  writings. 
The  language  used  in  the  originals  of  them  was  what  might  be 
termed  Heliraic-Samaritaii,  while  they  have  claimed  that  most 
of  tlie  original  copies  of  them  were  written  in  the  Greek  and 
Latin  tongues.  But  this  was  not  the  case.  Tiie  copies  in  those 
languages  were  an  after  occurriMice,  and  took  place  itetweeii  the 
second  and  third  centuries.  All  the  .Jewisii  writings  that  were 
extant  in  my  day,  from  A.  1).  .")0  to  (!(),  were  written  in  the 
Samaritan  tongue.  They  were  the  production  of  Indian  phi- 
losophers and  mediums,  and  were  first  brought  to  my  notice 
by  a  king  named  Agrippa,  who  said  he  received  tlie  coj)ies  of 
them  from  a  follower  of  Apoilonius.  These  copies  were  nothing 
more  than  an  account  of  soni"  god  who  was  born  of  a  virgin, 
which  event  took  i)lace  some  nine  hundred  years  before  my 
time,  in  India.  It  was  said  that  the  (iueen,  his  mother,  wa.s 
overshadowed  and  the  prince  l>orn  to  her  was  of  royal  bl(M)d, 
and  that  he  threw  away  all  worldly  honors  to  pass  into  wliat  wa.s 
known  to  us  as  the  ecstatic  state.  In  my  travels,  from  place  to 
place,  in  Syria  I  have  scrn  persons  sitting  under  tret's,  for  days, 
motionless.  A  good  deal  of  this  was  natural,  l>ut  much  of  it 
was  force<l  througli  the  use  of  drugs,  something  similar  to  the 
modern  Chinese  opium  smokers.  Tlie  most  remarkal)le  case  of 
a  real  spirit  materiaii/atiou  witnessed  by  me,  took  place  at 
.\ntiocii,  where  a  man  wlio  refused  to  give  his  name,  but  whost; 
name  I  have  found  out  as  ;i  spirit  was  tlie  same  as  my  own, 
(^iiadratus,  by  means  of  a  burnislied  silver  glass  would  sit  in 
front  of  you,  the  sun  sliiuing  clearly  into  the  room,  and  while 
he  was  in  this  ecstatic  stale,  I  saw  retlectetl  upon  this  glass 
seventeen  people  pass,  one  ;ifler  the  dlber,  all  of  wb<im  I  knew 
wiien  liiey  wer<'  living  in  the  mortal  form.  This  I  cciiild  nut 
aretMinl  t<>|-.  :i>  it  was  impossible  for  any  person  to  have  a<-cess 


QUADRATUS.  171 

to  the  room  where  this  manifestation  took  place.  Tlierc  was 
no  one  present  except  King  Agrippa  and  myself,  and  the  build- 
ing was  surrounded  by  Itoman  soldiers.  Tliis  I  was  satisfied 
was  an  actual  demonstration  of  what  I  termed  the  manes  of 
my  ancestors.  But  as  a  spirit,  I  know  that  it  was  nothing 
more  than  the  manifestations  you  have  in  your  seances  of  to- 
day. The  Jews  were  a,  very  sensitive  jjcople — exceedingly 
niirvous  and  irritable — ever  ready  to  fight,  the  moment  they 
thought  tliat  their  religion  was  assailed.  They  were  mad, 
fanatical  bigots,  and  it  was  in  vain  to  reason  Mith  them  ;  so 
we  were  compelled,  in  order  to  keep  them  quiet,  to  kill  a  few  of 
them  at  every  festival,  to  compel  their  respect.  After  reading 
those  writings  or  copies  of  the  teachings  of  Apollonius  of  Tyana, 
I  went  to  Jerusalem,  about  the  time  when  the  Jews  had  their 
feast  of  unleavened  bread,  and  from  the  light  thrown  upon  that 
ceremony  by  the  teacliings  of  Apollonius — by  the  teachings  of 
the  Rabbis  of  Jerusalem — and  the  teachings  of  their  sacred 
books;  I  found  that  the  feast  of  unleavened  bread  was  nothing 
more  than  a  revival  of  the  feast  in  honor  of  the  goddess  Ceres, 
as  practiced  in  the  Eleusinian  mysteries,  and  as  taking  place 
in  the  House  of  Corn,  or  in  the  season  of  harvest.  And  I  found 
also,  that  the  old  Testament  which  the  Jews  claimed  was  the 
foundation  of  all  the  others,  was  in  reality  nothing  more  or  less 
than  a  copy  of  the  Greek  and  Egyptian  religions.  These 
religions  were  all  of  the  astrological  order  ;  and  in  the  Jewish 
temple  all  the  signs  that  were  known  to  astrologers.  Mere 
engraved  or  cut  upon  its  doors  or  walls.  For  my  part  I  could 
see  no  difference  between  the  priestsof  Jehovah  and  the  priests 
of  Apollo — the  one  class  was  simply  a  copj^  of  the  otlier.  In 
relation  to  the  unleavened  bread,  the  Jews  claimed  that  they 
ate  it  in  commemoration  of  a  hasty  departure — in  some  event 
which  caused  their  ancestors  to  leave  a  country  in  so  great  a 
hurry,  that  they  had  not  time  to  supply  themselves  with 
leavened  bread  ;  but  I  think  the  real  reason  for  the  observance 
was  to  prevent,  at  that  season  of  the  year,  incurring  the  taint  of 
leprosy,  and  that  it  was  a  l^lood  purifying  ceremony.  This  idea 
has  crept  into  the  Roman  Catholic  church,  and  they  have  their 
consecrated  wafers  instead.  [This  explanation  was  given  in 
reply  to  my  question,  why  the  bread  used  by  the  Jews  at  that 
festival  was  unleavened?]  But  to  return.  I  was  allowed  to 
examine  into  matters  of  religion  while  sitting  as  a  judge,  and 
to  learn  secrets  that  none  others  wei'e  allowed  to  know,  excej)t 
the  liigh  orders  of  priests.  In  tliat  way  I  found  a  religion 
something  similar  to  what  is  known  as  Cliristianity,  among  the 
Esseiu'S  fir  Communists.  I  know  of  no  modern  p('o[iK'  moie 
like  tlie  Essenes  tlian   tlie  .Shakers.     Thi'y  had  their  own  god. 


172  ANTIQUITY   UXVEII.ED. 

after  the  idea  of  the  Indians,  and  that  was  that  a  god  always 
dwelt  in  the  llesh,  and  he  was  known  to  them  by  certain  marks 
upon  his  person,  saitl  to  have  l)een  horn  uj)on  him.  But  they 
had  also  another  gotl,  in  the  person  of  a  woman  who  presided 
<iver  the  female  portion  of  the  Essenes  ;  and  I  remember,  since 
I  eonie  to  compare  them,  (that  is  since  I  became  a  spirit)  with 
the  Christian  teachinjj^s,  that  one  of  their  teachers  inculcated 
sometiiing  that  was  almost  word  for  word  like  the  "Bermon  on 
the  Mount."  That  the  latter  is  taken  from  the  Essenes,  I  as  a 
si)irit  now  testify.  Of  this  I  am  just  as  sure  as  I  am  of  happi- 
nes.s.  I  might  communicate  a  great  deal  more,  but  it  is  neces- 
sary for  me  to  give  way  in  order  that  others  may  speak." 

Few  communications  have  preceded  this  one  that  possessed 
greater  interest  and  importance  than  this.  It  is  strange  .so  little 
is  known  of  the  man  whose  spirit  gives  that  communication  ; 
and  yet  not  strange  when  it  is  remembered  that  he  knew  and 
understood  the  great  .secret  of  the  origin  of  the  Jewish  religion. 
We  refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  Quadratus. 

The  greatest  and  most  significant  jwint  of  this  unusually 
intelligent  communication  is  the  testimony  of  (iuadratus,  tliat 
by  reason  of  his  judical  })()sition  in  Syria,  he  had  been  enabled 
to  become  accjuahited  with  the  most  carefully  concealed  secrets 
of  the  Essenes,  who  were  esj)ecially  numerous  in  that  country 
when  he  governed  it.  He  tells  us  these  Essenes  hail  not  only 
their  incarnated  god,  but  their  incarnated  female  god  (or  god- 
dess) as  well  ;  and  that  he  knows  that  the  "Sermon  on  t!ie 
Mount"  is  almost  word  for  word  a  copy  of  the  teachings  of  one 
of  the  incarnated  gods  of  the  Essenes.  Upon  this  point  his 
testimony  is  most  emjthatie.  Can  we  read  that  communication 
of  (iuadralus  in  connection  with  the  historical  n-ference  we 
have  given  and  not  come  t«>  the  conclusion  that  the  Jewish 
feasts  of  tile  I'assover,  Pentacost  and  Tabernacles,  were  but 
copies  of  the  older  religious  observances  of  tlie  Parsees,  Egvjv 
tians  and  Hindoos?  Thus  another  historii-al  truth  is  brought 
to  the  light,  despite  the  eare  tliat  has  been  taken  to  <'oneeal  it, 
and  that  is  that  the  .h'wish  religion  is  but  very  little  older  tliaJi 
the  ( 'hristian  ollspring.  Thus  mystery  after  mystery  is  jtassing 
away  before  the  all  eoncpiering  light  of  the  world  of  sjtirits. 
Who  can  doubt,  who  is  not  blind  to  the  [»rogress  of  this  age, 
that  a  new  era  has  dawned  upon  a  long  benighted  world  ? 


TACITUS.  173 


C.   COf^rlElilUS  TACITUS. 
A  Roman  Historian. 


"  I  SALUTE  YOU,  SIR  : — There  may  be  many  communications 
attributed  to  me,  but  nevertlieless  there  lias  been  a  great  deal 
in  my  name,  that  I  have  had  nothing  to  do  with.  I  have 
other  work  than  coming  hereto  inortals  to  deliver  an  eulogy 
over  fallen  greatness ;  and  I  should  not  have  come  here 
had  I  not  an  important  object  in  view.  That  object  is,  to 
speak,  as  far  as  I  am  concerned,  in  relation  to  a  passage  in  my 
works  that  the  Ciiristlans  wish  to  make  out,  refers  to  the  Naz- 
arene.  Who  were  the  Nazarites  from  whom  the  title  of  Jesus, 
the*Nazarene,  was  derived?  They  were  the  people  who  were 
afterward  called  the  Essenian  Brotherhood.  That  sect  origi- 
nated at  a  place  called  Nazarita,  a  small  village  near  Gaza.  It 
was  looked  upon  as  the  most  contemptible  place  in  all  Judea  or 
Syria.  This  sect  shaved  their  heads — wore  a  kind  of  loose 
garment  girdled  at  the  waist  and  made  no  distinction  as  to 
their  teachers.  I  also,  at  three  different  times  in  my  life,  saw 
spirit  manifestations  occur  through  that  great  medium  Apollo- 
nius  of  Tyana.  I  saw  him  in  the  camp  of  Vespasian,  where 
he  was  known  as  the  oracle.  A  Jew  named  Eleazer  was  a 
medium  and  attempted  to  show  what  the  spirits  could  do 
through  him  in  the  presence  of  Vespasian.  He  wanted  to 
supplant  Apollonius  in  the  confidence  of  that  emperor.  A 
witness  of  this  attempt' w'as  one  Flavius  Josephus.  Tlie  coun- 
tryman of  the  latter  was  defeated.  He  could  get  no  manifes- 
tations in  the  presence  of  Apollonius.  The  manifestations 
occurred  througli  Apollonius  witliout  hindrance.  This  is  one 
reason  why  Josephus  makes  no  mention  of  Apollonius  or  his 
work.  Jealousy  and  discomfiture  rendered  Josepiius  silent  as 
to  him.  I  lived  from  A.  I).  52  to  the  beginning  of  the  second 
century.  During  most  of  that  time  I  knew  almost  everything 
that  was  taking  place,  and  especially  in  Judtea,  because  of  the 
wars  that  were  going  on  there.  But  I  never  heard  of  the 
Christian  Jesus  nor  of  Christianity.  I  did,  liowever,  hear  of 
the  Nazarite  sect,  who  changed  their  name  about  A.  D.  GO  to 


174  ANTIQUITY   UNVKILED. 

that  of  the  Essenian  Brotherhood.   My  name  was  C.  Cornelius 
Tacitus." 

Refer  to  American  Cyclopaedia  for  account  of  Tacitus.  For 
account  of  Nazareth  refer  to  McClintoek  and  Strong's  Cyclo- 
piedia  of  Ecclesiastical  Literature  and  for  the  term  Nazarites 
refer  to  Chambers'  Cycloptedia. 

Tins  spirit  gives  a  very  different  version  of  the  performance 
of  the  Jewisli  medium,  Eleazer,  or  rather  of  the  spirits  wiio 
attended  him,  before  Vespasian  in  his  camp,  from  that  which 
Joseplius  gives,  (Antiquities  of  tlie  Jews,  Book  viii,  chap.  2, 
Section  5.)  It  appears  there  was  a  rivalry  between  this  Eleazer 
and  Apollonius,  as  to  wliich  should  be  the  oracle  of  Vespa- 
sian, and  that  tliere  was  a  trial  of  mediumistic  results  through 
them,  respectively,  to  determine  that  point.  Tliat  Josephus 
and  Tacitus  were  present  at  that  trial  tliere  is  every  reason  to 
believe  ;  and  that  Apollonius  was  triumphant  is  equally  certain, 
for  he  remained  the  chosen  friend  and  adviser  of  Vespasian 
until  his  death.  Tliere  cannot  be  a  doubt  that  among  the 
destroyed  historical  writings  of  Tacitus,  there  was  an  account 
of  that  remarkable  contest  of  spirit  forces;  and  because  of  its 
destruction  the  spirit  referred  to  it.  It  fully  explains  why 
Josephus,  who  was  witli  Vespasian,  at  the  same  time  tliat 
Apollonius  was  his  attendant  oracle,  has  never  mentioned  tlie 
latter  and  his  wonderful  mediumistic  worlc  and  prophecies.  I 
regard  this  conununication  from  tiie  spirit  of  Tacitus  of  the 
highest  significance  and  value,  in  unravelling  the  tangleil  web 
of  so-called  sacred  history. 


MANETHO.  175 


An  Egyptian  Priest. 


"  Let  us  believe  in  that  light  which  lighteth  every  man  that 
Cometh  into  the  world.  Centuries  have  come  and  gone  since  I 
became  a  spirit.  My  spirit  knowledge  may  be  summed  up  in  a 
few  brief  sentences,  among  which  the  principal  are,  that  Wis- 
dom is  the  guide  of  Experience,  and,  by  analogy,  Experience 
is  the  father  of  truth.  During  my  mortal  life  I  was  a  priest  of 
Heliopolis.  That  temple  was  built  iu  the  service  of  Osiris — the 
God  of  the  Sun.  Our  religion  was  represented  by  the  Zodiac, 
and  was  altogether  of  an  astrological  origin.  This  was  known 
only  to  the  initiated — the  outsiders  receiving  the  emblems  as 
the  real  facts — to  impress  upon  their  minds  the  obligations  of 
our  religion.  All  the  people  were  idolators,  because  they  knew 
no  better.  It  has  often  been  asked,  both  bj-  the  learned  and  the 
unlearned,  "If  a  man  die,  shall  he  live  again  ?"  I  wish  to  say 
this  :  there  is  a  desire  that  is  universal  in  the  breast  of  every 
living  creature,  and  that  is  tlie  desire  for  life.  The  desire  nuist 
and  will  be  satisfied.  Out  of  every  living  creature  there  grows 
a  life  that  is  spiritualized— that  never  dies.  What  you  moderns 
term  materialization,  was  understood  by  us  ancients  to  mean 
notliing  more  than  tliis  :  that  the  medium  contained  within 
himself,  or  herself,  that  element  wliich  admitted  of  the  veil, 
that  conceals  the  spirit  body  from  your  sight,  to  be  drawn  aside. 
You  all  have  a  spirit  body,  as  the  development  of  tlie  material 
body,  which,  under  favorable  circumstances,  become  visible  to 
mortals.  Tlie  Osiris  of  the  Egyptians  acted  in  the  same  capacity 
of  intercessor  between  mortals  and  God,  that  the  Jesus  Christ 
of  to-day  does.  God — the  I  AM  of  the  Egyptians — was  not 
accessible  to  mortal  prayers  or  cries — as  in  Christian  teachings  ; 
therefore  a  physical  spirit — one  that  lived  on  this  plane,  acted 
as  a  pleader  for  them.  All  this  was  the  preparation — the 
schooling — that  enaV)lod  after  generations  to  establish  Christ- 
ianity. And  liere  I  wish  to  remark,  that  during  my  long 
sojourn  in  spirit  life,  I  have  never  met  an  enliglitened  spirit 
that  claimed  any  prcMjminence  over  his  or  her  fellows  ;  for  the 
common  result  in  spirit  life  is,  that  the  more  learned,  the  more 
comprehensive  your  views,  the  more  you  become  clothed  with 


176  ANTIQUITY  UNVEILED. 

the  mantle  of  humility.  There  are  none  great  in  the  kingdom 
of  heaven — all  desiring  to  learn  tliat  tliey  may  teach.  In  my 
(ireek  history,  the  greater  part  of  wiiieh  is  now  extant,  I  laid 
bare  the  foolisliness  of  priests,  and  the  avariee  of  kings.  It  was 
a  struggle  between  tliese,  as  to  which  should  be  the  most 
admired  by  the  ignorant.  Life,  althougli  progressive,  retains 
the  same  principle  in  almost  every  age  and  generation.  There 
is  no  (Jod,  and  no  Saviour,  other  than  your  highest  concej)tion 
of  wisdom  ;  and  with  tliis  remark  I  will  close,  by  thanking 
you  for  this  hearing.  My  name  was  Manetho, — before  the  so- 
called  Christian  era,  two  hundred  and  sixty-one  years." 

Ili'fertoNouvellelJiographie  Generale  for  account  of  Manetho. 

The  spirit  of  tliis  learned  Egyptian  priest,  comes  and 
contirms  the  testimony  of  .so  many  other  ancient  spirits,  that 
the  common  obje3t  of  worship  by  the  votaries  of  Osiris,  and 
other  ancient  deities,  was  the  sun,  the  great  central  orb  of  our 
planetary  .system,  and  the  great  governing  power  of  all  that 
appertains  to  the  welfare  of  the  human  race  on  our  globe. 
This  sun  personitiod  with  human  attributes,  has  been  the  re- 
vered Saviour  of  men  in  all  ages  and  among  all  nations.  He 
tells  us  that  the  spiritual  nature  and  destiny  of  mankind  was 
as  well  understood  by  tlie  learned  men  of  his  time  as  it  is  to- 
day. The  crime  of  tiiese  learned  men  was  that  tiiey  had  not 
the  honesty  to  impart  that  knowletlge  to  tiie  people.  The 
same  criminal  policy  is  adhered  to  by  the  Roman  Catholic 
priesthood,  who  stop  at  nothing  to  still  conc;'al  tiiis  most  im- 
portant of  all  knowledge,  in  order  to  prolong  their  unholy 
domination  over  their  fellow  l).'i!igs.  Manetho,  returning  jvs  a 
spirit,  tells  us  that  tlie  mythical  falsehoods  and  flummeries  of 
the  Egyptian  i>rii'stiuK)d  j)repared  the  way  for  the  subsiMjuent 
establisliment  of  the  mytidi-d  falsi-lioods  and  llummeries  that 
constitute  tlie  essential  features  of  tiie  Cliristian  religion. 
IJetter,  far  better,  would  it  have  been  for  countless  numbers  of 
Inmian  souls,  if  no  such  preparation  had  ever  been  m;uU'  l>y 
Egyptian  or  other  priesthoods.  Manetiio  tloes  well,  even  at 
this  late  day,  to  return  and  jnake  known  the  falseness  of  his 
eartldy  teachings.  How  far  lie  attempted  to  lay  bari'  tiie 
foolisliness  of  priests,  as  he  claims  to  have  done,  we  are  not 
permift<'d  to  know  ;  l)ut  trust,  for  the  peace  of  his  spirit,  that 
be  did  all  that  was  then  possible.  In  the  face  of  the  un- 
doul)ted  spirit  testimony  of  so  many  learned  !ind  iiillueutial 
departed  ones,   how  can  the   religioufr  errors,  deceptions  and 


VARRO.  177 

frauds  of  to-day  endure  ?  They  ean not.  The  resistless  rays  of 
spuit  light  are  forcing  their  way  into  the  darkest  and  most 
despairing  recesses  of  the  human  breast,  there  to  kindle  the 
latent  embers  of  divine  truth,  that  have  been  so  long  smothered 
beneath  the  :ishes  of  the  dead  past ;  and  they  will  ere  long 
burst  into  a  flame  that  will  consume  those  who,  in  their  blind 
folly,  may  persist  in  their  work  of  smothering  the  blazing  light 
from  the  spirit  world. 


A  Roman  Writer. 


"  I  GREET  YOU,  SIR  : — In  ray  day  there  was  no  man  living 
who  had  access  to  all  kinds  of  information  as  I  had  myself, 
and  none  who  wrote  more  than  I  did  ;  and  yet,  there  is  so 
little  of  it  extant  to-day.  I  say  this  in  no  spirit  of  egotism, 
but  state  it  ius  a  fact.  My  works  were  on  all  subjects — most  of 
tliem  historical — and  tliey  have  been  destroyed  because  of  that 
great  cm'se  of  mortals — too  much  religion.  It  is  impossible,  it 
seems  to  me,  to  bo  religious  witliout  being  bigoted.  My  book, 
"The  Key  to  Ancient  lleligions,"  sliowed  that  religion  luus 
been  the  governing  power  in  all  civilized  nations,  and  the  basis 
of  all  religions  has  been  Sun  worship.  So  well  was  this  under- 
stood by  a  man,  whose  spirit  was  forced  here  to  coniniunicate 
that  he  destroyed  my  works  to  conceal  that  fact.  That  spirit 
was  Constantino  the  Great.  All  of  the  most  celebrated  litera- 
ture of  the  ancients  has  been  destroyed  by  the  Christian  Hier- 
archy, and  this  was  done  from  the  third  to  the  fourteenth 
century.  They  could  not  afford  to  allow  this  adverse  evi- 
dence to  exist.  It  would  have  been  fatal,  as  soon  as  the  art 
of  printing  came  in  use.  I  travelled  in  almost  every  civilized 
country,  and  found,  everywhere  established,  the  religion  of  the 
Sun.  All  the  gods  that  were  worshipped  were  nothing  more 
to  the  initiated  than  typical  personations  of  the  Sun,  and  all 
were  the  creation  of  men.  In  order  to  hold  the  masses  of  the 
people,  they  were  compelled  to  have  something  tangible  U^ 
worship.  They,  therefore,  embodied  their  ideas  in  all  shapes 
—gods   with  all   kinds  of   heads,   animals,   etc.     But  to  the 


178  ANTIQUITY  UNVEILED. 

initiated,  everything  was  understood  as  referring  to  the  Sun 
aiul  Stars.  Any  thorougli  investigator  of  Cliristianity  will  lind 
tlie8uii  idea  tiierein.  During  my  mortal  life  I  wrote  at  least 
four  liundred  and  fifty  scrolls,  or  books,  of  which  oidy  two  are 
now  extant.  You  can  judge  of  the  extent  of  the  vandalism  of 
Ciiristians,  by  this  wholesale  destruction  of  my  books.  My 
name  was  Varn).     I  lived  B.  C.  28." 

Refer  to  Chambers'  Cyclopaedia  for  account  of  Varro. 

The  spirit  of  the  "most  learned  of  all  the  Romans,"  has 
returned,  and  through  a  medium  who  never  so  nuich  as  heard 
his  name,  gave  that  certainly  authentic  and  most  intelligent 
comnninication.  He  tells  us  tliat  most  of  his  works  were  on 
historical  subjects.  What  haslx?come  of  these,  that  no  mention 
whatever  is  made  of  them?  His  "  Book  of  Antiquities"  was 
only  one  of  a  number  of  books  of  the  greatest  historical  and 
ethnological  importance.  Varro,  as  a  returning  spirit,  tells  us 
that  they  were  destroyed  because  of  religious  Christian  bigotry. 
Oh,  what  a  loss  wtvs  that  !  when  the  "  Key  to  Ancient  Relig- 
i<tns "  was  given  to  the  flames  by  that  impious  imixM-ial 
villain,  Constantine  the  Great  !  Who  cnild  have  known  Ix-tter 
than  Varro,  the  librarian  chosen  by  Ciesar,  tlie  true  nature  of 
all  the  ancient  religions?  Tiiey  were  in  every  instants,  says 
Varro,  nothing  more  than  the  worship  of  the  Sun,  and  well 
understoo<l  to  be  so  by  those  initiated  in  the  secret  mysteries  of 
every  form  of  religion.  Tliere  is  especial  signifioanee  in  the 
reference^  to  the  forced  presence  of  Constantine,  wliich  wad 
shown  in  the  communication  from  him  already  given. 


IGNATIUS.  179 

IGflflTlOS. 

Patriarch  of  the  Essenes. 


"  Let  us  work  in  the  interest  of  truth  :— I  lived  about 
A.  D.  75.  I  am  set  down  in  history  as  tlie  Patriarch  or  Bisliop 
of  Antioch,  but  I  held  no  such  position.  I  was  what  would  be 
termed  in  modern  times  patriarch  or  leader  of  the  Order  of 
Essenes,  who  were  what  you  moderns  designate  Communists. 
Our  ideas  were  given  to  us  through  a  medium  whose  name  was 
Bela,  about  one  hundred  years  before  the  time  I  have  named. 
Almost  all  the  ideas  that  are  embodied  in  the  book  called  the 
Christian  Testament  were  taught  at  Antioch,  but  not  in  their 
present  form.  The  highest  and  purest  num  amongst  us,  who 
was  endowed  with  spiritual  gifts,  was  looked  upon  as  a  god^ 
that  is,  as  if  the  divine  emanations  were  collected  in  a  human 
form.  Among  us  p]ssenes  such  a  man  was  all  powerful.  I 
know  of  no  instance  now  on  earth  exactly  like  such  a  person  ; 
but  there  is  one  who  approximates  nearly  to  it,  and  he  is  the 
Grand  Lama  of  Tibet.  So  pure  was  this  man  regarded  to  be, 
that  none  were  allowed  to  come  into  his  presence,  except  his 
own  chosen  followers.  Now,  although  I  was  ajjatriarch  of  this 
society,  I  did  not  come  near  to  what  they  called  this  perfect 
man.  We  had  four  names  for  him,  but  I  can  only  give  two, 
which  were  simple  and  equivalent  to  Alpha  the  beginning,  and 
Omega  the  end.  The  others  were  names  that  I  cannot  force 
through  this  organism.  Our  sacred  books  Avere  made  up  of 
events  from  the  time  of  Bela  to  the  time  of  the  sixth  perfect 
man  who  was  then  ruling.  They  contained  extracts  from  the 
best  moral  precepts  that  we  coidd  find  in  the  sacred  books  of  all 
nations.  I  have  no  doubt,  since  I  have  seen  and  conversed 
with  Apollonius,  who  came  to  Antioch  to  learn  our  s.>-«tem, 
that  lie  blended  the  contents  of  a  copy  of  our  sacred  writings, 
which  our  people  gave  him  as  a  mark  of  the  highest  honor, 
with  the  sacred  books  that  came  into  his  possession  in  India. 
My  name  when  here  was  Ignatius  of  Antioch." 

liefer  to  the  Nouvelle  Biographic  Generale  for  account  of 
Ignatius. 

In  the  communication  of  Ignatius  we  have  the  fullest  confir- 
mation of  the  truth  of  the  communication  which  we  have 
heietofore  published  from  the  spirit  of  Pliny  the  Younger,  in 
relation  to  his  letter  to  the  emperor  Trajan  regarding  the  Com- 
munists or  Essenes  of  Bythinia.     Om-  readers  will  remember 


180  ANTIQUITY   UNVEILED. 

that  in  his  comnuinicalion,  the  spirit  of  Pliny  said,  that  in  tlie 
year  A.  D.  100  there  was  no  religious  nect  known  in  Jiythinia 
as  Christians.  It  is  ecjually  certain  that  there  were  no  such 
religionists  at  Antioch  at  that  time,  who  were  called  or  known 
as  Christians  or  worshippers  of  Jesus  Christ.  This  is  settled 
beyond  all  question  by  the  fact  that  the  iS\'riac  version  of  the 
epistles  attributed  to  Ignatius  of  Antioch,  contained  nothing 
that  would  strengthen  the  clerical  or  episcopal  power  of  the 
Christian  hierarchy,  or  that  would  maintain  ti»e  divinity  of 
Jesus  Christ.  That  such  piu^sages  were  interpolated  to  etFect 
those  purposes,  three  hundred  years  after  the  death  of  Ignatius, 
shows  the  utter  groundlessness  of  the  Christian  pretence  that 
there  was  any  such  religion  as  Christianity  or  any  such  church 
as  a  Christian  church  prior  to  the  second  century.  It  is,  how- 
ever, an  undoubted  fact  that  the  Essenes,  a  comnumistic  sect  of 
religionists,  were  thoroughly  established  in  the  Asiatic  provin- 
ces of  the  Konuin  Empire  at  that  time,  tiie  patriarchal  seat  of 
which  was  located  at  Antioch.  Ignatius  was  therefore  an 
Essenian,  and  not  a  Christian  prelate.  It  would  seem  that 
Ignatuis  was  himself  at  the  head  of  the  Essenes  at  the  very 
time  when  Apollonius  made  his  third  and  last  visit  to  Antioch. 
We  are  told  by  the  former  that  Apollonius  came  to  Antioch  to 
learn  the  religious  doctrines  of  the  Essenes,  and  that  lie  was 
furnished  with  copies  of  the  sacred  books  of  that  remarkable 
sect.  The  Essi'iies,  ho  tells  us,  worshipped  a  perfect  man  wlu) 
was  sujiposed  to  concentrate  within  ins  own  person  all  the 
emanations  from  the  Divinity  himself.  They  were  therefore 
worshi])pers  of  an  incarnate  eml>odiment  of  (Jod.  The  spirit  of 
Ignatius  tells  us  that  the  fountler  of  his  sect  was  a  spiritual 
medium,  and  tiiat  his  name  was  liela,  and  not  Jesus  ;  and  that 
lie  lived  about  2")  yeai"s  li.  C.  More  than  this,  he  tells  us  that 
all  tin' religious  or  doctrinal  ideas  in  the  Christian  Testament 
were  taught  in  Antioch,  but  not  in  their  present  form,  in  tlie 
first  century,  by  the  Essenes  who  were  not  Christians.  IOsih-- 
cially  is  tiie  designation  of  the  lu-rfect  man,  tlie  great  central 
feature  of  tiw  Essenian  religion,  to  wit,  tlie  Alpha  ami  Omega, 
itlentieal  witli  theCiirist  of  John's  (Jospel.  Tliere  can  bai<lly 
be  a  doubt  that  .\i>ollonius  did  incorporate  the  Essenian  doc- 
trines in  Ills  religious  teachings.  We  cannot  follow  up  the 
analysis  of  tills  invaliial)le  communiention  as  it  merits.  The 
field  of  iiKjuiry  that  it  opens  ii])  could  not  be  exiiausted  in 
months  sjyeiii  in  researches  as  to  its  full  import. 


TITUS  LIVIUS.  181 

TITOS    IilVlUS. 

A  Roman  Historian. 


"  Let  us  unite  in  the  hastening  of  the  downfall  of  Supersti- 
tion. I  doubt  if  any  person  ever  had  a  better  opportunity  tlian 
myself,  for  ascertaining  whether  there  was  any  truth  in  Christ- 
ianity, being  contemporary  witli  the  alleged  Jesus  Christ,  and 
intimately  acquainttHl  with  Pontius  Pilate.  I  have  never  been 
able  to  discover,  either  as  a  spirit  or  mortal,  any  positive,  or,  I 
may  say,  any  negative  evidence  of  the  existence  of  Jesus  of 
Nazareth.  I  am  certainly  one  of  those  spirits  that  Christians 
may  call  a  devil,  because  I  violate  the  precepts  of  their  sacred 
books  (manufactured  by  priests),  and  deny  that  Jesus  Christ 
was  ever  in  the  flesh.  My  reason  for  this  denial  must  be  given. 
First,  no  learned  Jew — antl  I  have  conversed  with  many  such, 
that  I  have  met,  knew  aught  of  his  existence.  I  have  also  seen 
and  conversed  with  many  of  the  governors  of  Syria,  and  with 
those  of  them  who  then  ruled  Syria,  none  of  whom  knew 
aught  of  this  person,  nor  of  any  other  person  that  seemed  to 
approximate  to  the  descriptions  of  him.  ]5ut  after  my  decease, 
tliere  was  a  man  who  fulfllled  all  that  has  been  claimed  for 
Jesus,  and  that  man  was  Apollonius.  All  Kome  and  Judaja 
were  in  excitement,  at  that  time,  over  the  conquests  of  Augus- 
tus Caesar  in  ICgypt :  and  many  Egyptians  were  brought  to 
Home,  and  taught  their  doctrines  there  ;  and  these  were  of  an 
astrological  character.  They  taught  that  different  stars  repre- 
sented the  birth,  life,  death,  and  resurrection  of  a  person  of  the 
remote  past,  known  by  many  diflerent  names.  This  legend  was 
tirst  pronmlgated  or  taught  to  his  students  by  a  Hindoo  philoso- 
pher called  Ma-Ming  ;  and  the  Christian  legend  took  its  rise 
some  where  in  the  vicinity  of  the  Nepaul  mountains,  and  was 
afterward  transferred  to  Singapore,  whence  it  was  carried  to 
Antioch  by  Apollonius,  where  he  was  met  by  a  sect  calling 
themselves  Nazarites,  known  after  my  death  as  the  Essenian 
Brotherhood.  Any  one  reading  the  life  of  Jesus  Christ,  can  at 
once  see  that  he  was  a  communist.  This  sect  was  scattered  all 
over  the  different  parts  of  Syria,  extending  into  Phoenicia  and 
the  Isle  of  Cyprus.  In  their  teachings  there  was  this  resem- 
blance to  Jesus.  There  was  a  perfect  man  among  them,  to  whom 
all  confessed,  who  was  never  seen,  and  by  these  confessions  this 
man  became  a  great  reader  of  human  character,  as  are  the 
Catliolic  priests  of  to-day.  These,  by  taking  advantage  of  the 
dillerent  emotions  that  animate  the  human  breast,  paved  the 


182  ANTIQUITY    UNVEILED. 

way  amongst  otlior  generations  for  that  curse  of  lumianity — a 
lM)i)e.  Tlie  books  I  wrote,  when  here  in  mortal  form,  liavc 
heen  tampered  witli  ;  first  by  Kusebius,  afterward  by  Innocent 
III.  ;  and  ahnost  utterly  destroyed  after  tlie  Council  of  liasle. 
Otherwise  there  would  iiavo  bi'en  no  mistake  by  moderns  in 
regard  to  the  origin  of  Christianity.  I  was  known,  when  here, 
as  Titus  Livius,  A.  D.  17." 

liefer  to  American  Cyclopajdia  for  account  of  Livius. 

The  wholesale  destruction  of  the  historical  writings  of  Livius 
shows  very  clearly  that  the  Christian  church  could  not  atlbrd 
to  liave  it  known  that  Livius  had  made  no  mention  of  those 
historical  fictions,  that  nearly  two  hundred  yeai-s  after  his 
death,  were  woven  into  the  religious  legend  concocted  by 
Christian  ecclesiastics.  And  furthermore  they  could  not  allord 
to  have  it  known  that  Livius  had  recorded  the  fact  that  the 
Egyptian  cai^tives  Ijrought  to  Rome  by  Augustus  Ciesar,  thirty 
years  before  the  alleged  birth  of  the  Christian  Jesus,  had 
taught  in  that  city  that  the  dillerent  constellations  of  the  starry 
lieavens  represented  the  birth,  lif",  death  and  resurrection  of  a 
person  in  the  far  past,  known  by  man^-  names.  It  was  to  con- 
ceal the  fact  that  Jesus  Christ  was  but  a  new  materializatioti, 
or  incarnation  of  this  "  person  of  tlie  remote  i)ast  "  whose  birth, 
life,  death  and  resurrection,  Mas  only  to  be  read  correctly,  by 
the  passage  of  the  Sun,  in  its  annual  course  through  the  con- 
stellations of  the  Zodiac  ;  having  his  birth  in  the  sign  of  the 
Goat,  the  Augean  stable  of  the  CJreeks  ;  his  baptism  in  Aqua- 
rius, the  John  the  liaptist  in  the  heavens  ;  his  triunij)h  wlieii 
he  becojues  the  Lamb  of  God  in  Aries  ;  his  greatest  exaltation 
on  ."^t.  John's,  the  beloved  disciple's  day,  on  the  -1st  of  June, 
in  the  Sign  of  the  Twins,  the  emblem  of  double  iM)wer  ;  his 
triljulation  in  the  garden  of  Gethsemane,  in  the  sign  of  the 
rural  Virgo  ;  his  betrayal  in  the  sign  of  Hcorpio,  the  malignant 
eml)lem  of  his  approaching  death  in  the  stormy  and  adverse 
sign,  Sagittarius,  and  his  resurrection  or  renewed  birth  on  tl)e 
twenty-fifth  of  December  in  the  same  sign  of  the  celestial 
(ioat  ;  tile  ever  existing  and  univei-sal  god.  Tan,  the  poetical 
ex])ression  «)f  the  (.'osmos,  or  whole  of  Nature,  as  known  to 
mortals.  Livius  tells  that  wliat  remained  of  his  works  was 
dt-.(i-oy('d  aftiT  tlie  Council  of  IJa.sle,  which  took  place  about 
]\\2.  Sliortly  afterwards  it  was,  that  Li'o  X,  made  such 
strenuous  ellbrts  to  find  the  missing  books  of  Livius.  As  all  the 
budks  tli«-ii  of  jiiiy  eonseipK'iiee  or  valiU',  were  in  the  hands  of 


Q.   VEBANIUS.  183 

the  Christian  priesthood,  it  is  hardly  likely  tliat  he  should 
have  failed  to  find  them  ;  and  that  he  did  not  do  what  he 
meant  to  do,  destroy  them  utterly.  Those  that  were  allowed  to 
remain  were  not  calculated  to  expose  the  fraudulent  nature  of 
Christianity,  and  hence  were  allowed  to  escape  destruction.  It 
is  such  spirit  testimony  as  that  of  Livius,  that  must,  in  the  end, 
bring  retributive  justice  ui)ou  those  who  have  committed  such 
Mrongs  against  humanity,  as  the  destruction  of  the  ancient 
literature  of  the  world,  to  conceal  their  vile  deceptions.  We 
tell  you,  priests,  prelates  and  pontiffs  the  end  draweth  near. 


X 


q.    VEJ^AfllUS. 

Governor  of  Britain. 


"  I  GREET  YOU  : — I  actcd  as  governor  of  Britain,  under  Nero, 
in  A.  D.  60.  I  found  in  Britain  the  same  principle  that 
governed  almost  all  nations  of  antiquity — that  is,  they  had  a 
God  vy^ho  acted  as  a  Saviour.  The  antagonists  of  this  system 
were  what  are  termed  Druids.  There  seemed  to  be  a  continual 
warfare  between  that  order  of  priests  and  the  Britons.  These 
Britons  had  a  god,  who  was  much  older  than  he  is  set  down  in 
history,  called  Odin.  This  Odin,  it  is  claimed  by  moderns, 
was  brought  to  Britain,  two  or  three  centuries  later  than  he 
was,  by  the  Norwegians.  But  that  is  simply  a  trick  of  priests, 
to  ttirow  inquirers  off  the  scent.  It  came  about  in  this  way  ; 
Odin,  in  his  teachings,  characteristics,  and  forms  of  worship, 
was  identical  with  tlie  God  of  the  first  Christians  ;  and  this  is 
admitted  by  all  really  learned  commentators  ;  but  as  tliey  have 
bv-en  principally  Christians,  this  fact  has  been  concealed. 
Friga,  a  woman,  in  tha  teachings  of  Britain,  instead  of  being 
tlie  wife  of  Odin,  was  a  virgin  mother  ;  showing  that  the  idea 
was  establi-^hed  among  barbarous  peoples,  of  being  saved  by  a 
man  born  of  a  virgin.  All  this  I  studied,  and  compared  their 
teachings  witli  tliose  of  the  Roman  priests  of  the  temple  of 
Apollo,  and  I  found  that  those  barbarians  had  estal)lished  a 
religious  system  identical  with  that  known  amongst  the  Greeks 


184  ANTIQUITY   UNVEILED. 

and  Ilomans.  Although  a  military  man,  I  am  not  here  to-day 
to  siiy  aiiythinj^  about  tlie  contjueHts  of  that  time,  but  tell  you 
what  I  know  of  Christianity.  I  wa.s  governor  of  liritain  from 
.%  to  (>0.  They  (the  Britons)  claimed  that  their  god  lived  G(X) 
years  before  that  time.     My  name  was  Veranius." 

liefer  to  Smith's  Dictionary  of  Greek  and  Roman  JJiography 
for  account  of  Veranius. 

I  regard  that  communication  not  only  as  perfectly  authentic, 
liut  as  staling  the  truth  in  relation  to  the  fact  that  the  funda- 
mental religious  doctrines  of  Ciiristianity  were  thoroughly 
established  among  the  Britons  for  hundreds  of  years  before 
they  were  i>romulgated  as  divine  truth  by  the  Christian  priest- 
hood. That  the  Druid  priests  were  hostile  to  the  open  and 
unconcealed  doctrines  of  the  priesthood  of  the  ancient  Britons, 
Wivs  owing  to  the  fact  that  it  was  a  fundamental  principle  with 
them  to  conct-al  everytliing  that  was  taught  as  religion  ;  and 
like  their  Christian  successors,  to  render  everything  of  a  re- 
ligious nature  as  mysterious  as  possible.  Nothing  was  more 
natural  than  tliat  Veranius  who  had  Ijcen  invested  witli  jtriestly 
dignities  by  the  lloman  Tontifcx  Maximus,  should  iuive 
studied  and  ol)served  the  analogies  between  his  own  religion 
and  tliat  of  tlie  people,  over  whom  he  was  appointed  to  govern. 
We  (juestion  whether  it  is  generally  known  that  there  was  a 
more  ancient  system  of  religion  than  tiiat  of  the  Druicls  es- 
tablished in  Britain,  and  wliich  tlie  priests  of  the  latti-r  religion 
wi-re  doing  all  they  could  to  suppress,  when  the  Romans  in- 
vaded and  coiKpiered  Britain.  It  was  but  retril)Utive  justice 
tiiat  Druidism  had,  in  its  turn,  to  succumb  to  the  bigotry  of 
Christian  priestcraft.  One  stej)  further  in  the  direction  of 
retril)Utive  justice  will  be  taken,  when  (Christian  priestcraft 
shall  in  its  turn  go  down  witli  tiie  withering  and  consuming 
ligiit  of  .Modern  S[»iritualisin,  which  is  to  close  the  career  of 
priest  liond  oil  (he  earth. 


PORPHYRY.  185 


A  So-called  Heathen  Philosopher. 


"  Good  Day  : — Many  persons  may  question  the  conduct  or 
language  of  spirits  wlao  are  trying  to  uproot  Cliristianity.  These 
persons  may  say  :  "  These  spirits  deprive  me  of  my  Lord — wiiat 
have  1  left?"  Oh  !  foolish  mortals  ;  to  rely  so  implicitly  on  that 
which  never  existed.  We  spirits  are  constantly  bringing  for- 
ward more  and  more  proof  that  Christianity  has  no  basis  in 
truth.  It  is  nothing  more  than  the  mistletoe  on  the  oak  of 
ancient  religions.  The  first  question  to  be  answered  is ;  did 
Jesus  Christ,  so-called,  ever  have  a  personal  existence?  To  this 
I  answer  he  had  not.  I  come  to  set  forth  such  facts  as  I  know 
to  be  absolutely  correct,  that  will  conclusively  justify  that 
answer.  None  of  the  early  Christian  Fathers  were  Christians. 
Any  person  who  will  attentively  read  their  works  will  see  that 
they  did  not  know  whetlier  Jesus  ever  lived  or  not,  and  this 
was  the  case  immediately  after  his  alleged  death.  Those  early 
Christian  fathers  never  thought  of  establisliiug  such  a  gigantic 
system  of  fraud  as  is  practiced  by  the  Christian  priestliood  to- 
day. In  all  the  earliest  books  and  manuscripts  of  tlie  so-called 
Christian  era,  there  was  no  mention  of  this  Jesus,  except  as  a 
kind  of  sun-god.  Out  of  astronomy  or  astrology,  the  gods  of  all 
religions  have  arisen,  one  after  another.  These  Ciiristian  fathers 
wherever  tliey  could  alter  those  manuscripts,  during  tlie  first 
one  hundred  and  tifty  years  of  their  era,  did  so  ;  and  they  then 
began  to  shape  their  religion  as  you  now  find  it.  To  do  this 
they  made  use  of  all  classes  of  writers,  by  them  called  heathen 
arui  pagan,  to  j)lant  tiieir  religious  fraud  upon  the  eartli.  All 
tliis  will  be  brought  to  light  by  thoroughly  informed  spirits. 
We  are  now  forming  a  band  in  spirit  life  tliat  will  bring  forth 
such  proofs  as  will  convince  the  world,  or  point  out  the  sources 
from  wliich  those  proofs  may  be  obtained.  There  is  not  a  pries-t 
in  Rome  or  elsewhere  that  is  fully  initiated  in  the  secrets  of  his 
church,  who  does  not  Icnow  that  Christianity  is  a  fraud  ;  for  in 
the  Library  of  the  Vatican,  at  Rome,  is  the  evidence  tliat 
nialu'S  that  point  certain.  Tiieeccle'^iastical  custodians  of  that 
evidence,  will  liave  to  produce  tlie  documents tliat  contain  that 
evidence.  At  Rome  are  most  of  tlie  writings  of  (he  first  three 
centuries  of  the  Ciiristian  era,  embracing  tlie  works  of  all  of 
us,  so-called,  pagan  writers.     These  have  been  mutilated  but 


186  ANTIQUITY   UNVEILED. 

not  destroyed.  Why  have  they  not  been  dcstroj-ed?  Simply 
because  there  is  a  power  in  tlie  spirit  world,  that  popes  and 
cardinals  fear.  They  know  that  spirit  communion  is  all  there 
is  to  relijjcion,  and  they  heed  the  warnings  of  materialized  spirit« 
who  come  to  them.  The  priesthood  know  that  the  people  have 
become  too  intelligent  to  be  any  longer  blinded,  by  rites  and 
ceremonies,  to  the  simple  fact  of  spirit  connnunion.  There  are 
writings  of  Seutonius — there  are  writings  of  the  emperor  Trajan 
— in  tile  possession  of  the  Papal  church,  that  would  settle 
forever  the  question  as  to  the  personal  existence  of  Jesus.  It 
has  also  the  po.ssession  of  letters  of  mine,  in  which  they  have 
altered  the  word  Gnosticism  into  Catholicism,  and  on  the 
.strength  of  that  have  claimed  me  as  a  Christian.  At  the  time 
I  lived  there  was  nothing  but  contention  and  strife;  but  there 
wa.s  not  one-half  as  nuich  contention  about  Jesus,  as  there  was 
about  who  should  attain  ecclesiastical  precedence  in  the  new 
religion.  All  this  was  the  outcome  of  each  individual  philoso- 
phizing and  theorizing  for  himself,  and  giving  these  thoughts 
dillerent  forms.  In  fact  it  was  at  a  later  day  than  that  in  which 
I  lived  on  earth,  that  Christianity  fully  settled  down  in  its 
present  shape.  This  voice  of  mine  is  a  spirit  voice  that  priest.s 
do  mightily  fear.  I  am  not  done  with  them  j'ct.  But  tliere  is 
a  sha])e  in  which  I  desire  to  get  my  eoinmunication  that  will 
compel  these  men  to  hear  me.  They  will  be  made  to  hear  me. 
When  a  man's  citizenship  is  challenged,  then  it  behooves  him  to 
prove  his  citizenship.  So  I  challenge  these  priests.  I  have  spoken 
longer  than  I  intended.  I  was  known  when  here  as  Porphyry." 

Refer  to  McClintoek  &  Strong's  BibHcal,  Theological  and 
Ecclesiastical  Cyclopa-dia. 

We  deeply  regret  tiiat  space  will  not  allow  of  giving  the  par- 
ticulars of  his  philosophical  doctrines,  as  these  show  most 
clearly  and  conclusively  that  Porphyry,  one  of  the  ablest  and 
most  learned  men  that  ever  lived,  was  a  spiritual  medium,  and 
taught  the  grand  truths  now  being  brought  to  the  knowledge 
of  mankind,  through  humble  and  uncultivated  mediums,  six- 
teen hundred  years  after  those  truths  were  rejected  and  trampled 
under  foot  by  the  Christian  priest luwid. 

Wi-  have  never  received  or  known  of  a  spirit  communication 
which  seemed  to  us  to  be  more  iniijortant  than  this  connnuni- 
cation  from  the  spirit  of  the  great  KeUctic  and  Neo-Platonic 
]>hilosopher.  Porphyry.  Wi-  can  well  undi-rstand  the<linicu!li('s 
under  which  this  learned  and  truly  ailvanced  spirit,  after  six- 
Jeeii  Imndred  years  in  spirit  life,  labored  in  imparting  tlie 
iinportiint  inrtirniatinn  therein  c<»iitaine<l. 


DOMINIS.  187 


A  Heresiarch  and  Apostate. 


"  Good  day  : — None  can  throw  as  much  light  on  Christianity 
as  the  CathoJies.  Cliristianity  is  a  Catholic  institution,  and 
not  a  Protestant  one  ;  and  yet,  all  the  paraphernalia  of  both 
are  the  same,  except  that  Protestants  have  somewhat  modi- 
fled  them.  During  my  mortal  life  I  was  a  Catholic  prelate, 
and  held  the  title  of  archbishop.  I  was  a  man  of  science,  and 
never  allowed  my  religion  to  interfere  with  my  reason.  I  knew 
the  identity  between  Christianity  and  Paganism,  and  that  the 
former  was  only  a  copy  of  the  latter.  In  fact,  in  the  Library  of 
the  Vatican  at  Home  were  all  the  documents  necessary  to  prove 
that  the  old  Roman  gods,  rechiselled  by  the  sculptors,  are  the 
ajjostles  of  the  Christian  religion  ;  that  the  Christians  robbed 
the  Pagan  temples  of  all  these  old  myths,  in  the  shaj^e  of 
sculptured  forms  and  basso-relievos  ;  and  that  all  the  rites  and 
ceremonies  and  vestments  are  copied  from  the  observances  of 
the  priests  of  Apollo.  The  mitre  had,  originally,  twelve  points, 
representing  the  twelve  signs  of  the  Zodiac ;  but  as  Catholi- 
cisni  increased,  it  was  necessary  to  conceal  this  fact  in  such  a 
way  that  the  astrological  significance  of  it  would  not  be  too 
apparent  to  the  public  eye.  If  there  is  a  "Prince  of  Lies," 
spiritually  speaking,  his  home  is  in  the  Catholic  Church. 
Some  persons  niay  think  I  am  hard  upon  them,  but  I  do  not 
feel  so.  It  cost  me  one  hundred  and  fifty  years  of  misery,  as  a 
spirit,  to  get  rid  of  a  lingering  desire,  developed  in  me  in 
mortal  life,  that  held  me  to  that  myth  of  centuries — Jesus  of 
Nazareth  ;  and  I  speak  plainly  here  to-day,  because  I  wish  my 
mortal  brethren  to  steer  clear  of  any  faitli  or  hope  in  any 
redemption  but  their  own  strength  of  character,  their  own 
love  of  truth,  and  to  discard  all  worship  of  any  book,  except 
the  book  of  nature.  Be  natural  in  everything,  and  you  will 
obtain  not  only  happiness  and  bliss,  but  you  will  be  enabled  to 
heh^>  others  to  tliat  point  wliere  we  shall  all  be  united  in  the 
fatherliood  of  God  and  the  brotherhood  of  man.  I  was  located, 
in  ]()20,  at  Savoy  in  tlie  Strand,   London.     JNly  Italian   name 


188  ANTIQUITY    UNVKILEH. 

was  Antonio  de  Doniinis,  Archbisliop  of  Hpuhitro.  In  England 
1  was  called  Maivantonio  de  Dominis." 

Itcft-r  to  Nouvelle  Biographic  (Jeneralo  for  account  of  Marc- 
antonio  de  Dominis. 

The  foregoing  communication  is  beyond  any  reasonable 
(liu'stion,  both  genuine  and  authentic.  This  man  was  fully  com- 
petent to  know  just  what  ho  testifies  to  as  a  spirit.  That  he 
was  a  man  of  unusually  keen  perceptions,  is  manifested  by  his 
discovery  of  the  causes  of  the  rainbow,  which  destroyed  for- 
ever that  pretty  fable  about  that  covenant  between  God  and 
man.  It  will  be  seen  that  for  twenty  years  he  was  a  member 
and  honored  and  trusted  agent  of  the  Society  of  Jesus,  and 
was  undoubtedly  fully  informed  of  the  facts  to  which  he  testi- 
fies in  relation  to  the  robbing  of  the  Pagan  temples  of  their 
mythical  objects  of  veneration,  and  that  all  the  appliances  and 
paraphernalia  of  the  Roman  Catholic  priesthood  were  copied 
from  the  priests  of  AjjoIIo.  Well  might  this  well  informed 
Catholic  spirit  locate  the  Prince  of  Lies  in  the  Catholic  Church. 
Notwithstanding  he  understood  the  deceptive  character  of  the 
Christian  religion,  he  tells  us  that  it  took  him  one  hundred  and 
fifty  years,  in  spirit  life,  to  get  away  from  the  earth-formed 
desire  of  being  saved  by  Jesus  of  Na/areth.  Could  any  spirit 
give  wiser  counsel  than  does  the  s{)irit  of  Dominis,  when  he 
says,  "lie  n:itural  in  everything,  and  you  will  obtain  not  only 
happiness  and  bliss,  but  you  will  be  able  to  help  othem  to  that 
point  where  we  shall  all  be  united  in  the  fatherhood  of  (Jodand 
the  brotherhood  of  man  ?"  This  spirit  found  himself  alike 
d('lude<l,  whether  ideiitilied  with  Iloman  Catholic  or  Protes- 
tant Christianity.  Both  phases  of  that  grand  di-lusion  are 
un<loul>tedly  alike  destructive  of  spirit  liappiness,  or  the  testi- 
mony of  spirits  is  worthless  as  an  element  in  the  stock  of  hiunan 
experiences. 


SEJANUS.  189 


SEJflflUS. 

The  Favorite  of  Tiberius. 


"  I  GKEET  YOU,  SIR  : — I  liave  a  word  to  say  to  all  Avho  seek 
for  that  whicli  will  give  them  physical  enjoyment.  I  gained 
my  success  in  mortal  life,  and  also  my  death,  through  flattery 
of  those  in  power.  INIy  main  object  in  coming  here  to-day,  is 
to  throw  what  light  I  can  upon  the  disputed  point  of  the  reality 
of  a  man,  or  so-called  god,  named  Jesus.  I  ain  set  down  in 
liistorical  accounts  as  departing  this  mortal  life  in  A.  D.  31,  but 
it  was  in  A.  D.  36,  one  j-ear  before  the  death  of  one  whom  I 
acknowledged  my  master,  Tiberius  Ctesar.  I  travelled  a  great 
deal  with  him,  and  was  very  intimately  acquainted  witlj  the 
Jew  wlio  taught  pliilosophy — Grecian  philosophy,  not  Jewish 
philosophy,  (the  elder  Hillel)  ;  and  I  conversed  with  him  upon 
that  subject  which  now  agitates  modern  thought — spirit  com- 
munion— and  in  no  case  was  he  able  to  identify  any  of  the 
alleged  leaders  of  Christianity.  He  knew  nothing  of  their  lives, 
and  as  he  lived  at  Jerusalem,  engaged  in  teaching  pliilosopliy, 
(and  Grecian  philosophy,  for  Hillel  was  a  follower  of  Plato) 
from  A.  D.  10  to  A.  L>.  4-5,  he  must  have  known  of  them  had 
they  lived.  Here  is  a  Jew,  who  lived  contemporary  with  the 
great  facts  that  are  claimed  by  Christians,  and  yet  he  knew 
nothing  of  them.  The  only  thing  that  he  knew  of,  th;it  came 
any  where  near  what  the  Christians  claim,  was  that  a  Jew, 
Jesus  Malatheel,  was  crucified  for  highway  robbery,  wliose 
brother  (not  father)  was  one  Joseph,  who  begged  his  body  of 
one  Simon,  but  this  was  not  Josej)!!  of  Arimatlisea.  The  last 
named  cliaracter  was  a  pupil  of  Hillel,  and  told  him  of  this 
transaction  privately.  As  the  Jesus  who  was  crucified  was  an 
Essene,  they  were  afraid  his  body  would  be  desecrated,  and  as 
this  was  repugnant  to  their  ideas,  they  stole  it  in  tlie  night 
time.  If  an  extract  from  the  Alexandrian  Codex,  which  has 
been  obliterated  by  means  of  chemicals,  and  which  if  now 
rubbed  with  certain  comj)ounds  known  among  modern  chem- 
ists ;  or  could  the  latter  be  placed  over  this  obliterated  portion 
of  that  Codex,  you  would  recover  the  proof  of  the  truth  of 
what  I  here  state.  In  my  great  desire  to  atone  for  a  life  of 
sensuality,  I  come  here  to-day,  and  I  have  made  all  plain  that 


190  ANTIQUITY   UNVEILED. 

the  coiiccntnition  of  power  allows  me  to  utilize.    My  name  was 
yejamis." 

Refer  to  Nouvelle  BiographieGenerale  for  account  of  Sejanus. 

It  was  the  spirit  of  tlii.s  man  who,  in  liis  desire  to  atone  for 
his  vile  and  corrupt  life,  comes  back  and  testifies  as  above. 
His  introduction  of  himself  is  fully  borne  out  by  the  recorded 
facts  of  his  earthly  career.  He  denies  that  lie  was  put  to  deatli 
in  A.  D.  31,  as  history  has  recorded  ;  and  says  it  was  in  A.  I). 
30.  This  is  by  far  more  probable,  for,  if  it  is  true  tluvt  the  latter 
l)art  of  the  reign  of  Tiberius  was  little  else  than  a  succession  of 
executions,  it  is  not  likely  this  execution  of  tlie  friends  of 
Sejanus  continued  for  six  years.  A  year  was  arnple  time  to 
di.spose  of  all  of  them,  and  this  is  the  period  during  whicii,  it  is 
most  probable,  they  were  devoted  to  destruction.  This  correc- 
tion of  a  historical  error  is,  under  the  circumstances,  a  sutticient 
proof  of  the  truthfulness  as  well  as  the  authenticity  of  tiie 
communication.  The  spirit  of  Sejanus  tells  us  that  he  was 
intimately  ac<iuainted  witli  Hillel  the  Elder,  who  taught  phi- 
losophy at  Jerusalenx  from  A.  D.  10  to  A.  I).  45,  and  that  lie 
had  conversed  with  him  on  tlie  subject  of  communit)n  of 
spirits  with  mortals. 

While  the  gospel  story  of  tlie  crucilixion  l)ears  tlie  marks  of 
fiction  fn)?u  bi-ginning  to  end;  not  so  tlie  statement  of  the 
spirit  of  Sejanus.  The  latter  is  perfectly  consistent  with  pioln 
ability.  JJut  there  is  one  special  ]H)lnt  in  it  that  seems  to  show 
that  not  only  was  Jesus  ^lalatheel,  an  Kssenian  culi)rit,  who 
.sud'ered  for  his  crime,  l)Ut  that  he  furnished  the  ground-work 
for  the  gospel  legend.  It  will  be  st'cn  that  it  was  one  Simon, 
the  Cyrenian,  who  V\as  the  person  assigned  as  the  executioiur 
of  Jesus;  and  whom  the  Jews  eomijelled  to  bear  the  cross  on 
which  he  was  to  be  executi'd.  According  to  the  statement  of 
Sejanus,  after  the  tlcalh  of  Jesus,  his  brother  Josepli,  lu-ggt-d 
the  body,  not  of  IMlale,  but  of  Simon,  who  no  doui)t  had  t!ii' 
custody  of  the  body.  That  Simon  should  be  nu'Utioned  in  the 
gos[»el  story  as  the  person  comixUed  to  act  as  executioner,  or  at 
least  to  provide  the  <-r()ss,  and  that  the  spirit  should  havi-  static! 
that  it  was  to  Simon  the  application  for  the  body  of  Jesus  was 
made,  is  one  of  tlio-;e  coincidences  tiiat  gives  certainly  to  that 
which  it  relates.  Then;  is  also  u  singular  signilicaiice  in  tiie 
fact  that  without  any  previous  mention  wliy  it  was  (ioue,  or 
how  they   eanie   to   be    at   (iolgotha,   the  gospel  story  says: 


ALOYSIUS  LILIUS.  191 

"There  Avei-e  two  thieves  crucified  with  him  ;  one  on  the  right 
hand,  and  the  other  on  tlie  left ;"  and  then  says  :  "Tlie  thieves 
also  which  were  crucified  with  him,  cast  the  same  in  his  teeth." 
That  crucifixion,  whatever  it  was,  was  certainly  a  crucifixion 
for  a  criminal,  and  not  for  a  religious  or  political  offence. 

I  have  dwelt  more  at  length  upon  the  suggestions  of  the 
spirit  communication  of  Sejanus  than  I  otherwise  would  have 
done,  because  it  offers  the  only  rational  clue  to  the  true  expla- 
nation of  the  real  nature  of  the  gospel  narrative  regarding  the 
crucifixion  of  Jesus.  I  trust  the  readers  will  not  think  the  time 
and  space  occupied  in  doing  this  wholly  thrown  away.  Sejanus, 
you  have  nobly  atoned  for  your  misspent  earthly  life  by  your 
contribution  toward  the  enfranchisement  of  the  minds  of  those, 
who  have  discernment  enough  left  to  them,  to  profit  by  the 
far  reaching  suggestions  that  you  have  thrown  out. 


fliiOYsiUs  niiiius. 

An  Italian  Savant. 


"  I  RAiATTE  YOU,  SIR  :  I  lived  in  mortal  form  about  looO,  and 
was  employed  on  the  calendars  by  the  popes  and  bishops  of 
my  time.  They  had  been  so  nmch  tampered  with  that  1  did 
not  know  whether  I  lived  in  1550  or  1350.  There  appeared  to 
be  about  two  hundred  years  so  mixed  up  that  it  was  almost 
ini[)ossible  to  rectify  it  or  set  it  right.  The  different  eras  had 
become  so  mixed,  one  with  another,  that  great  confusion  in 
regard  to  time  prevailed.  I  ^vas  set  at  the  task  of  trying  to 
make  things  straight.  On  entrusting  me  with  the  books  which 
were  necessary  for  that  purpose,  the  first  thing  that  struck  me 
was  the  fact,  that  the  adventures  attributed  to  Jesus  Christ 
were  nothing  more  or  less  tlian  a  legend  in  regard  to  certain 
stars.  In  fact,  that  the  whole  Christian  story  was  derived  from 
astrology,  and  the  gods  who  were  supposed  to  have  lived  before 
Jesus  was  said  to  have  lived,  such  as  Brahm,  Buddlui,  Jupiter, 
Jehovah,  etc.  ;  and  that  the  doctrine  of  the  Christian  trinity 
is  based  on  tlie  pagan  trinity,  which  was  nothing  more  than 
fire,  water  and  earth,  according  to  those  old  books  and  manu- 
scripts that  were  given  to  me  at  that  time.  No  pope,  bisliop, 
or  man  of  learning,  knew  when  Jesus  did  live  ;  and  when 
they  were  alone  to  themselves,  they  freely  admitted  tliat  the 
Miiole  story  M-as  mythical  and  intended  to  gain  power  for 


192  ANTIQUITY   UNVEILED. 

thomsclves.  A  groat  many  of  those  books  and  manuscripts  are 
still  at  Rome,  but  they  are  kept  liiihlen  from  the  world  ;  but  the 
time  will  soon  come  when  they  must  Iweome  known  ;  and  I, 
for  one,  am  doinjjj  all  that  I  ean,  as  a  spirit  to  brini?  about  the 
<lestruetion  of  Christianity  and  the  triumph  of  reason  over 
bijxotry.     My  name  was  Alo^'sius  Lilius." 

Refer  to  Thomas's  Dictionary  of  Biography  for  account  of 
Alovsius  T/ilius. 

We  regard  this  communication  as  in  every  respect  most 
important.  That  it  is  authentic  there  can  be  no  reasonable 
doubt.  The  task  at  which  Lilius  was  set  by  the  papal  autiiority 
must,  as  he  says,  have  necessitated  the  putting  of  books  and 
manuscn'pts  in  his  hands  tliat  are  not  accessible  to  any  but 
the  highest  and  most  trusted  orders  of  the  Catholic  priesthood. 
That  those  books  and  manuscripts  should  have  disclosed  the 
a.strological  origiii  and  mythical  nature  of  the  adventures  attrib- 
uted to  Jesus  Christ  is  so  highly  probable  as  to  render  it  certain 
thatsuch  was  the  fact.  This  spirit  says  nothingabout  having  met 
with  foul  play  at  the  hands  of  his  priestly  employers,  but  unless 
he  was  more  cautious  about  concealing  what  he  discovered  as 
a  mortal  than  he  is  a  spirit,  he  must  have  dropi)ed  hints  that 
probably  cost  him  his  life  as  soon  as  his  task  was  completed. 
But  if  Modern  Spiritualism  has  done  nothing  else,  it  hius  ren- 
dered murder  but  a  poor  method  of  silencing  those  called  dead  ; 
and  tiiough  years  and  even  centuries  intervene,  all  truth  will 
come  to  light  and  all  wiekedness  be  revealed  even  to  earth's 
inhabitants.  Jndi-ed,  it  would  seem  that  while  I.ilius  was  not 
a  priest,  he  was  on  the  most  intimate  relations  of  mutual  in- 
terest with  the  Catholic  prelacy  to  solve  the  principles  that  no 
one  of  the  Catholic  prelates  was  competent  to  undertake.  In 
those  conferences  this  spirit  tells  us  that  they  admitted  to  him 
that  the  religion  that  they  were  teaching  as  infallible  trulii 
was  mythical  and  intended  solely  to  secure  them  power.  Kveii 
should  this  spirit  not  be  correct,  in  su{)posing  that  many  of  the 
books  and  mamiscripts  used  by  him  in  his  work  are  now  con- 
cealed at  Rome,  it  will  make  little  did'erence  ;  for  the  spirits 
who  knew  of  their  existence  and  their  contents,  can  impart 
enough  to  defeat  every  priestly  fraud  that  has  ever  been 
jMrpetrattd.  Oh  !  how  we  bless  these  spirits  for  their  ellorts  to 
j)Ut  tlie  truth  before  the  world,  and  bow  we  thank  them  for 
letting  us  share  with  them  in  the  glory  of  the  results  that  v.ill 
flow  from  their  i^raiid  and  noble  ellbrls. 


SATURNI^'US.  193 


A  Roman  Writer. 


"  I  SALUTE  YOU,  SIR  : — Ceiituries  iii  spirit  life  seem  to  pas'? 
with  as  uiucli  rapidity  as  one  year  in  mortal  life,  because  you 
are  not  subject  to  that  fatigue  of  body  tliat  you  experience  on 
earth.  I  was,  when  on  earth,  more  of  a  miscellaneous  writer 
than  a  writer  on  any  one  subject.  I  was  a  generalist— not  a 
specialist.  During  my  time  here  I  became  neither  an  advocate 
of  religions  of  my  day,  the  politics  of  it,  nor  of  the  social  con- 
dition of  affairs  ;  for  I  saw  imich  in  each  of  these  three  depart- 
ments of  human  interests  to  excite  my  contempt  rather  than 
my  love.  To  see  men  of  noble  talents  appealing  to  mythical 
gods  seemed  to  be  a  waste  of  the  real  purposes  of  life.  In  poli- 
tics the  greatest  flatterers  were  the  grandest  courtiers  ;  and  in 
the  administration  of  affairs,  although  administered  by  the 
emperor,  yet  justice  was  ever  biased  and  even  controlled  by  a 
plausible  tongue.  In  social  matters,  in  my  day,  one  of  two 
things  occurred — man  was  either  woman's  master  or  slave. 
Between  the.se  two  extremes  there  was  no  intermediate.  In 
such  a  state  were  human  affairs  at  the  time  of  my  abode  on 
earth.  There  was  only  one  consolation  that  I  enjoyed,  and  that 
was  the  secret  counsels  of  the  Sons  of  the  Sun  or  the  Initiated. 
There,  with  our  mediums,  we  enjoyed  for  a  few  hours  that 
higher  spirituality  that  our  spirits  called  for.  But  our  meetings 
had  to  be  secret — covered  from  the  eyes  of  the  priests  and 
priestly  spies.  No  one  suspected  of  belonging  to  the  order  cculd 
escape  from  the  ruin  sooner  or  later.  Those  Pagan  Roman 
priests  were  just  as  powerful  bigots  as  are  the  Roman  Catholic 
Christians,  and  hesitated  at  nothing  to  increase  their  temporal 
power.  As  late  as  A.  I).  150,  at  Rome,  at  Alexandria,  at  An- 
tioch,  and  at  Jerusalem,  these  Sons  of  the  Sun  received  the 
teachings  of  the  Gyinnosophists,  who  were  combined  with  the 
Therapeutje,  and  their  main  doctrine  was  spiritism.  We  met 
at  Rome  and  compared  notes  every  six  n)onths ;  but  the  em- 
bassadors to  these  meetings  were  all  disguised  as  traders 
engaged  in  mercantile  pursuits  ;  and  in  this  way  we  were  able 
to  learn  the  jirogress  of  the  cause.  No  Jew  by  the  name  of 
Jesus  Christ  was  known  at  Rome  in  my  day  ;  nor  did  I  ever  hear 
from  anv  of  tlie  embassadors  of  the  order  the  name  of  Christ- 


194  ANTIQUITY   UNVEILED. 

ians  mentioned.  I  knew  notliing  of  Paul,  but  I  knew  as  a 
mortal  and  know  as  a  spirit,  that  Pol  wjis  one  of  the  names 
conferred  upon  ApoUonius  of  Tyana.  I  have  every  reason  to 
believe  that  the  Paul  of  the  Christian  Heriptures  is  Apollonius 
of  Tyana.  I  have  had  this  view  of  the  matter  from  one  wliom 
I  knew  in  the  mortal  form,  as  the  result  of  his  investitfation. 
I  mean  Pliny  the  Youn<rer,  with  whom  I  was  intimately 
aecjuainted.     My  name  was  Pompieius  Saturninus." 

liefer  to  Smith's  Dictionary  of  Biography  for  account  of 
Saturninus. 

"  Pompjeius  Saturninus,  a  contemporary  of  the  Younger 
Pliny,  is  praised  by  the  latter  as  a  distinguished  orator,  histor- 
ian and  poet.     Several  of  Pliny's  letters  are  addressed  to  him." 

liefer  to  Thomas's  Biographical  Dictionary  for  account  of 
Saturninus. 

"Saturninus,  or  Saturnilus,  one  of  the  earliest  of  the  Syrian 
Gnostics,  flourished  about  125  A.  D." 

It  would  seem  from  the  communication  of  Saturninus  that 
in  the  latter  part  of  the  first  and  fore  part  of  the  second  century, 
there  was  a  secret  association  or  order  known  as  the  "  Sons  of 
the  Sun,"  who  were  Spiritualists,  who  had  their  mediums,  who 
held  their  secret  circles,  and  who  held  connnunion  with  the 
spirits  of  the  ascended  dead  ;  but  this  secret  order  was  under 
the  ban  of  the  Iloman  priesthood,  and  its  members  hunted  and 
watched  by  priestly  sjiies  ;  that  at  Home,  Alexandria,  Antioch, 
and  Jerusalem,  the  Initiated,  or  "Sons  of  the  Sun,"  were 
taught  by  the  Gymnosophists  and  Therapeutse,  whose  main 
doctrine  was  Spiritism  ;  that  these  early  Spiritualists  had  semi- 
annual secret  meetings  of  Spiritual  embassadors  at  Home, 
where  reiK)rts  of  the  progress  of  the  Spiritual  movement  were 
made  from  all  (juarti-rs  of  th(>  civilized  world  ;  tliat  as  lute  as 
A.  D.  l.'Jo,  no  such  person  as  Jesus  Christ  had  bei^n  lieard  of, 
nor  had  the  name  of  Christians  then  been  used  to  de.-ignate 
any  religious  sect;  that  no  such  person  as  St.  Paul  was  then 
known  ;  and  finally,  that  there  is  every  reason  to  believe  that 
Apollonius  of  Tyana  is  the  Paul  of  the  C-hristian  Scriptures.  It 
appears  tliat  Saturnimis  was  of  the  (Jnosties,  who  were  Gym- 
nosophists as  \\v\\  ;  that  he  was  a  eojitemporary  and  personal 
friend  of  JMiny  tlie  Younger,  who  was  himself  no  doubt  one  of 
the  Initiati'd;  and  tiiat  he  was  a  writer  of  versatile  aeeom- 
plislnnents.  Tliere  was  tlierefore  an  Ancient  as  well  as  a 
Modern  Spiritualism,  but  it  was  bitterly  opposed  by  the  Roman 


CARRA.  195 

priests,  and  finally  crushed  by  their  successors,  the  Christian 
priesthood.  It  behooves  those  who  value  Modern  Spiritualism, 
to  profit  by  this  communication  from  the  spirit  of  Saturninus, 
and  see  to  it  that  no  sectarian  opposition  to  its  growth,  whether 
from  without  or  within,  shall  again  bar  the  progress  of  the 
teachings  of  a  more  advanced  Spiritism,  as  this  spirit  calls  it. 
Let  those  who  seek  to  sectarianize  Spiritualism,  know  that  it 
cannot  be  done  and  nmst  not  be  attempted.  These  spirit  testi- 
monies are  not  given  to  go  unheeded. 


Cfll^lf^fl. 


"  Good  Afternoon  : — I  lived,  and  was  well  acquainted  with 
Jean  Jacques  Barthelemy,  and  he  succeeded  me  in  the  National 
Library  at  Paris.  We  had  many  consultations  together  about 
his  alphabet  of  Palmyra,  and  the  inscriptions  upon  diflJ'erent 
ancient  ruins  ;  and  he  goes  with  me  in  spirit.  He  is  with  me 
to-day,  to  say  that  in  a  town  called  Said,  there  is  an  inscription 
which  defines  what  is  meant  by  the  term  Essene.  "Es"  means 
"fire,"  and  "sene"  means  "worshipper,"  or  passer  through, 
and  in  modern  language  would  be  termed  worshippers  passing 
through  purification  by  fire.  The  inscription  was  on  a  fiat  stone 
covering  a  vault,  about  two  miles  from  Port  Said,  and  in  the 
Samaritan  tongue.  And  from  other  writings,  as  well  as  being 
so  assured  by  one  Ignatius  of  Antioch,  inspirit,  who  was  an 
Essene,  both  Barthelemy  and  myself  have  come  to  the  conclu- 
sion that  all  converts  had  to  pass  through  tire — termed  fire 
baptism — in  order  to  be  initiated  into  Essenism.  Ho  has  also 
to  say  that  the  inscriptions  on  the  Adulian  marble,  after  the 
first  clause,  ended  by  two  arrows,  one  pointing  toward  the  nortli 
and  the  other  south,  relate  to  the  life  and  miracles  of  Apollonius 
of  Tyana.  [I  here  asked  whether  the  obliterated  portion  of  the 
inscription  had  reference  to  that  subject.  He  replied  :]  It  seems 
to  have  been  chipped  off  so  as  to  conceal  its  purport.  Apol- 
lonius is  nearer  to  earth,  at  this  time,  as  a  spirit,  than  he  has 
ever  been,  and  will  probably,  in  materialized  form,  be  enabled, 
before  long,  in  person  to  claim  to  be  the  true  Messiah,  and  in 
tliis  way  make  a  final  end  of  Christianity.  Not  that  he  claims 
any  Messiahship,  but  he  was  a  superior  medium. — Carra." 


19G  ANTIQUITY   UNVEILED. 

Refer  to  Xouvelle  Biographic  Genoralo  for  account  of  Carra. 

It  was  the  spirit  of  tliis  man,  the  friend  and  predecessor  of 
tlie  erudite  Jean  Jacques  Barthelenij-,  in  the  office  of  Librarian 
of  the  National  Library,  that  returns  and  communicates  the 
interesting  information  above  given.  I  doubt  wliether  there 
has  ever  been  any  successful  attempt  to  give  the  etymology  of 
the  term  Essene,  prior  to  this  spirit  exposition  of  it.  Tliat  it  is 
correct  there  can  be  little  question.  It  would  seem  that  Bar- 
thelemy's  discovery  of  the  inscription  at  Said  that  explains  tlu^ 
meaning  of  that  term,  has  been  made  since  he  became  a  spirit, 
thus  showing  that  if  the  way  is  once  fully  opened  to  the  learned 
in  spirit  life,  they  have  it  in  their  power  to  unravel  and  cor- 
rectly explain  every  historical  puzzle,  concerning  even  the  most 
remote  past.  It  is  a  fact  that  purification  by  fire  baptism  was 
a  conmion  thing  among  those  people,  the  object  of  whose  wor- 
ship was  the  sun.  AVill  not  some  traveller  to  the  Orient  remem- 
ber this  spirit  statement,  and  test  its  correctness,  by  visiting 
Said  and  searching  for  the  inscription  described?  Doubtless 
there  are  those  of  the  inhabitants  of  that  old  Syrian  town,  who 
have  seen  the  stone  and  the  inscription  upon  it.  Ignatius  of 
Antioch,  to  whom  the  spirit  of  Carra  refers  as  having  confirmed 
Barthelemy's  interpretation  of  the  Samaritan  word  Essene,  was 
not  only  an  Essene  but  he  was  the  patriarch  of  that  sect,  and 
one  of  the  most  learned  men  of  his  age.  The  spirit's  statement, 
on  behalf  of  Bart helemy,  that  the  inscription  on  the  monument 
at  Adulis,  after  the  first  clause,  related  to  the  life  and  miracles 
of  Apollonius  of  Tyana,  is  undoubtedly  correct,  and  hence  the 
oblitei'at  ion  of  it  by  some  emissary  or  emissaries  of  the  Christ  ian 
church,  whose  piety  far  outstripped  their  honesty  and  truth- 
fulness. 


ALEXANDBINUS.  197 


CIlEJV[El^T  ALiHXflfllDJ^H^TJS. 


"I  GREET  YOU  : — I  always  taught  when  seated.  Too  much 
religion  has  been  a  curse  to  nie  as  a  spirit.  I  knew  of  the 
writings  of  one  Marcion — not  that  he  was  the  author  of  them — 
but  he  substituted  a  mytli  for  a  reality.  That  reality  was 
Apollonius  of  Tyana.  I  received  copies  from  him,  and  I  fol- 
lowed his  text  as  far  as  it  suited  me.  But  there  was  one  great 
desire  that  animated  me  as  a  mortal.  That  was  to  establish  a 
fraternity  of  monks ;  and  in  this  I  succeeded,  but  I  did  not 
dare  to  let  them  know  the  light  that  I  had  received  ;  so  I  used 
the  name  of  Apollonius,  which  after  my  time  was  erased  and 
tlie  name  of  Jesus  Christ  substituted  by  Eusebius  of  Ctesarea. 
All  his  translations  of  my  writings  are,  in  the  main  forgeries. 
He  took  my  communistic  doctrines  and  used  them  to  found  a 
church.  That  is,  the  leaders  of  the  Roman  Catholic  Church 
were  to  be  Communists,  but  their  followers  were  not  allowed  to 
become  such.  At  Alexandria,  the  most  renowned  priests  of  the 
East  and  West,  over  the  then  civilized  world,  assembled  to 
compare  notes ;  and  as  has  been  before  stated  by  a  spirit  who 
communicated  through  this  medium,  they  formed  that  idea, 
which  was  afterwards  put  in  operation  by  Constantinus  Pogo- 
natus,  ofthebodyofthegod  (Prometheus)  to  which  was  attached 
tlie  head  of  Apollonius  of  Tyana,  but  which  the  ancient  Christ- 
ians would  not  accept,  but  continued  to  worship  the  first  sign 
of  the  Zodiac,  Aries,  the  Lamb  or  Ram.  Tiie  former  idea  did 
i\ot  find  its  proper  place  until  the  sixth  century.  But  the 
whole  account  of  the  decision  of  the  Gnostics,  the  Gymno- 
sophists,  and  other  sects,  M^ho  met  in  Council  at  Alexandria  in  A. 
1).  101,  was  written  byme;  and  I  hope  that  my  writings,  of  which 
true  copies,  as  they  originally  read,  are  now  in  the  possession 
of  the  Maronite  monks,  of  Mt.  Lebanon,  Syria,  may  yet  bo 
forthconung.  Tliese  once  in  the  possession  of  juoderns,  and  the 
whole  fabric  of  Christianity  will  be  stamped  as  a  forgery.  I  am 
quoted  as  a  father  of  the  Christian  Church.  I  deny  it.  I  was 
a  father  of  a  socialistic  community,  of  which  celibacy  was  the 
principal  tenet.     My  name  was  Clement  Alexandrinus." 

Refer  to  McClintoek  <L  Strong's  Cyclopaedia  of  Ecclesiastical 
Literature  ;  also  to  Dr.  Lardner's  worlvs,  for  account  of  Clement, 

What  has  become  of  Clement's  "Institutions,"   which  Dr. 


198  ANTIQUITY   UNVEILED. 

Lardncr  refers  to,  but  which  he  says  has  been  lost,  and  why 
are  we  allowed  to  know  so  little  of  its  contents?  Let  the  spirits 
of  Eusebius  and  his  abettors  in  his  pious  frauds,  appear  and 
answer,  for  upon  them  rests  the  heavy  responsibility  of  the 
concealment  or  destruction  of  that  important  ancient  book.  It 
will  be  observed  tliat  there  is  no  liistorical  mention  tliat  Clem- 
ent of  Alexandria  ever  founded  or  attempted  to  found  a  frater- 
nity of  monks;  but  who  can  read  tlie  synopsis,  given  iu 
McClintock  &  Strong's  Cyclopicdia  of  his  writings,  and  not  see 
that  his  labors  were  all  in  the  direction  of  monachism,  and  an 
ascetic  and  self-denying  life  ;  and  that  so  far  from  being  what 
is  now  regarded  as  an  orthodox  Christian,  he  was  what  ortho- 
dox Christians  now  designate  a  heretical  Gnostic.  For  a 
Cliristian  writer  to  speak  of  "the  true  Gnostic"  as  synonymous 
with  "the  perfect  Cliristian,"  as  does  tlie  Christian  writer  I 
liave  quoted,  is  to  resolve  Cliristianity  into  Gnosticism.  What 
then  is  Gnosticism?  fiays  a  writer  in  the  American  Cyclopjc- 
dia  :  "(Gnostics;  (Greek  '  Gnosis,' knowledge,)  a  name  given 
to  various  heretical  sects,  in  the  early  Christian  church."  [A 
pretty  Cliristian  church  was  that,  when  heretical  Gnostics 
were  its  exponents  and  dominant  rulers.]  "  We  know  tliem," 
saj's  this  writer,  "mainly  tiirough  their  opponents,  almost 
notliing  remaining  of  Gnostic  writings,  except  the  fragmentary 
quotations  found  in  ortiiodox  autliors.  (Jnosticism  was  a  natu- 
ral result  of  the  contact  of  Cliristianity  with  Oriental  and  ( Jreek 
l)hilosophy,  and  was  the  earliest  attempt  to  construet  a  philo- 
s()j)hical  system  of  faith.  It  undertook  to  answer  the  most 
dillicult  questions,  such  as  that  of  the  origin  of  evil,  and  soon 
iK'came  extravagant,  and  met  the  opposition  of  the  leading 
Christian  writers." 

Not  the  least  significant  declaration  of  the  spirit  of  Clement 
is,  that  in  A.  1).  Kil,  the  most  renowiu-d  priests  of  the  Kast  and 
West,  thniugliout  the  then  civili/.ed  world,  assfiubled  in  eouncil 
.'it  Alexandria,  emitracing  (tnostic,  (Jymnosophists  and  other 
St  (ts,  ;it  which  the  idea  was  formed  to  adopt,  as  the  symbol  of 
a  (•<)mm()n  worshij),  the  body  of  the  (irecian  god,  Prometheus, 
siiMfring  for  mankind  on  the  Scythian  Crag  to  which  should 
bt'attnclu'd  the  head  of  ApoUonius  of  Tvana.  Whether  Ck-ment 
was  himself  a  member  of  that  Council  of  (inostic,  (iymno- 
sopliisls  !uid  other  prit'sts,  he  does  not  tell  us,  but  hv  does  most 
plainly  tell  us  that  he  wrote  a  full  account  of  the  tlecision  they 


ALEXANDRINUS.  199 

came  to  in  regard  to  the  common  religious  symbol  they  deter- 
mined to  adopt.  Nothing  was  more  natural  than  that  these 
Greek  Gnostics  and  Gymnosophists  should  have  adopted  that 
especial  emblem ;  and  nothing  more  unnatural  than  that 
Christian  prelates  assembled  in  A.  D.  680,  at  Constantinople, 
by  Constantinus  Pogonatus,  should  have  adopted  that  identical 
symbol  as  the  emblem  of  the  Christian  religion.  Who  has  ever 
seen  a  crucifix,  or  statue,  or  picture,  representing  Jesus  of 
Nazareth,  the  alleged  Jew,  that  had  not  every  lineament  and 
physical  attribute  of  the  highest  Greek  ideal  of  human  perfec- 
tion. To  combine  the  ideal  beauty  of  Prometheus,  the  Greek 
saviour,  with  the  real  beauty  of  the  sage,  the  seer,  the  benefac- 
tor, the  teacher — the  renowned  Apollonius — was  indeed,  to 
unite,  in  one  emblem,  all  that  was  divinely  and  humanly  per- 
fect and  adorable.  That  Christian  prelates  should  have  delib- 
erately adopted  this  compound  cflfigy  of  a  heathen  god  and  a 
heathen  philosoplier,  as  tlie  emblem  of  their  religion,  was  to 
confess  the  heathen  origin  and  heathen  nature  of  all  that  is 
connected  with  it.  To-day,  in  every  Christian  churcli,  the 
people  in  their  ignorance,  are  worshipping  the  same  objects 
that  received  the  adoration  of  the  heathen  Greeks  and  Romans. 
If  they  desire  to  worship  a  Christian  Jew,  as  they  claim  to  be 
doing,  let  them  at  least  discard  an  emblem  that  relates  only  to 
the  theology  concerning  a  Greek  god,  and  the  life  and  acts  of  a 
Greek  philosopher  and  teacher  of  men.  Who  will  earn  the 
thanks  of  unborn  generations  of  men,  by  searching  for  the 
waitings  of  Clement,  as  they  were  originally  composed,  among 
the  Maronite  monks  of  Mt.  Lebanon?  That  they  are  there,  I 
feel  confident.  Well  may  the  spirit  of  Clement  say  :  "  These, 
once  in  the  possession  of  moderns,  and  the  whole  fabric  of 
Christianity  will  be  stamped  as  a  forgery."  I  regard  tliis  com- 
munication as  of  extraordinary  importance  in  every  way  it  may 
be  viewed.  It  is  beyond  all  question,  a  spirit  communication, 
and  there  is  no  valid  reason  for  questioning  its  authenticity. 


200  ANTIQUITY   UNVEILED. 


HEt^JVIOGEflES. 
The  Great  Essenian  Rival  of  St.  Paul. 


'*  My  salutation  shall  be,  Let  us  shed  the  light.  I  lived  in 
mortal  form  in  what  is  termed  A.  D.  122 — tiiat  is,  I  m  as  in  full 
exercise  of  my  mortal  i)o\vers  at  that  date.  1  am  mentioned  in 
the  New  Testament,  Seeonil  Timotliy,  eliap.  i.,  lo,  as  Hermog- 
enes,  and  am  tliere  set  down  as  a  lierelic.  in  order  to  set 
myself  squarely  rigiit  before  moderns,  I  am  liere  to-day  to  tell 
the  whole  truth.  The  original  l*aul,  and  the  man  whom  I 
followed  as  a  mortal,  was  Apollonius  ;  and  Timotheus  wasji 
bishop,  or  an  apostle,  of  the  Nazarite,  Essmiau,  or  Therapeutic 
sect,  for  these  were  one  and  tlie  same,  lie  was  acting  as  an 
apostle  ;  and  an  apostle,  in  those  days,  meant  a  pronudgator  of 
some  religion.  Until  that  sect  began  to  abuse  the  eonnnunistic 
idea — thai  of  having  all  things  in  connuon — I  was  a  member 
of  it.  iUit  the  bish()i)s  and  leading  men  began  to  monopolize 
the  enjoyment  of  the  good  things  of  this  life.  Apollonius  him- 
self had  the  same  weakness  that  tinges  the  actions  of  modern 
metlitnns.  He  became  desirous  of  controlling  the  moneys  and 
the  tongues  of  his  follow«'rs  ;  and  upon  this  point  he  and  my- 
self parted,  iiuman  nature  has  been  the  same  in  every  age 
and  generation.  Vou  may  lind  thousands  of  ]h  rs  >ns  who  con- 
temn the  good  things  of  this  life;  but  put  them  in  a  position 
where  they  can  monopolize  them,  and  they  cannot  resist  the 
temptation  of  their  surroimding  circumstances.  Apollonius  is 
tile  real  hero  of  the  Christian  legend,  lie  is  also  the  Paul  of 
the  Clnistian  Scriptures;  and  wiiat  was  revealed  to  him,  l»y  a 
voluntary  spirit  control,  on  the  Isle  of  i'atmos,  makes  liim  the 
John  of  Kevelations.  That  b(»ok  of  Itevelation,  as  understood 
l>y  the  ancients,  is  to  be  exidained  entirely  by  a.stnuiomy,  or 
the  movemejd of  the  starry  hosts  upon  the  dome  of  luaven. 
The  key  to  Essetiianism— tlu'  key  to  tlie  language  of  the  Tliera- 
IM-utM>— and  the  key  to  all  that  the  so-called  Apostle  wrote,  is 
to  be  found  in  the  character  and  life  of  .\|>ollonius  of  Tyana  ; 
not  as  these  were  exemplilied  by  his  mortal  career,  but  accord- 
ing lo  the  ancient  accounts  of  that  career,  after  his  death,  as 
liis  pathway  was  trace(l  among  the  stars.  I  contributed  largely 
of  my  material  means  to  i>ropagate  the  ideas  set  forth  by  Apol- 
lonius ;  and  as  long  as  he  was  spiritually  minded,  I  was  one  of 


HERMOGEXES.  201 

his  most  faithful  followers.  But,  Avhen  he  became  carnal 
minded,  and  grasped  after  the  good  things  of  this  life,  without 
regard  to  either  principal  or  justice,  I  refused  to  be  one  of  his 
adherents.  By  spirits  who  will  come  after  me,  at  this  sitting 
to-day,  testimony  will  be  given,  in  the  face  of  which  no  mor- 
tal now  living,  or  yet  to  be  born  in  the  course  of  coming  gen- 
erations, will  dare  to  deny  the  astrological  and  astronomical 
origin  of  all  religions.  It  was  so  undei'stood  by  us — the  ini- 
tiated. And  I  would  say  this,  on  all  my  hopes  of  future  happi- 
ness, that,  if  ever  mortals  wish  to  comprehend  the  symbolism 
of  Christianity,  they  must  become  readers  of  the  stars.  The 
Essenes,  Nazarites,  or  Therapeutpe,  and  all  sects  in  the  first 
and  second  centuries,  owe  their  religious  ideiis  to  that  Plindoo 
trance  medium,  Deva  Bodhisatoua.  If  this  causes  any  one  or 
more  persons  to  think  upon  these  points,  I  will  be  amply  re- 
paid for  the  obstructions  that  have  been  tlirown  in  my  way  by 
opposing  spirits,  to  prevent  me  from  communicating  what  I 
knew,  to  mortals.  You  have  my  name.  Good  bye  ;  and  may 
God  bless  you  for  your  efforts  to  promulgate  the  truth." 

I  regard  that  communication  as  containing,  within  itself,  all 
that  is  necessary  to  prove  the  fact  that  the  spirits  of  men  and 
women  who  lived  in  the  far  historic  past,  can  return  and  com- 
municate with  mortals,  and  that  many  of  them  have  so 
returned,  and  through  their  medium,  have  disclosed  facts  and 
truths  of  the  greatest  importance  to  the  v.elfare  of  humanity. 
The  only  jiositive  reference  to  this  Hermogenes  that  is  any- 
where recorded,  is  in  the  14th  and  loth  verses  of  the  first 
chapter  of  the  Second  Epistle  to  Timothy,  which  are  in  these 
words : 

"  That  good  thing  which  was  committed  unto  thee,  keep  by 
the  Holy  Gliost  which  dwelleth  in  us." 

"  Tliis  tliou  knowest,  tliat  all  they  which  are  in  Asia  bo 
turned  away  from  me ;  of  whom  are  Phygellus  and  Hermog- 
enes." 

Remember,  that  all  other  mention  of  tliis  Hermogenes  has 
either  been  lost  or  destroyed.  Not  a  word  is  said  as  to  why 
"all  they  which  (were)  in  Asia  (were)  turned  away  from 
(Paul)  ;"  nor  are  we  told  who  Paul  Avas,  or  who  Timothy  was, 
that  their  religious  or  doctrinal  views  Avere  different  from  the 
views  of  Phygellus  and  Hermogenes,  "and  all  they  which 
were  in  Asia,"  and  formerly  of  the  same  religious  sect  with 
Paul  and  Timothy  ;  nor  are  we  told  what  the  sect  was  called, 
that  Phygellus  and  Hemogenes  turned  away  from.  All  this  is 
fully  stated  by  the  returning  spirit  of  Hermogenes,  and  in  a 


202  ANTIQUITY  UNVEILEP. 

manner,  and  by  means,  that  bear  the  strongest  possible  appear- 
ance of  truth. 

The  only  possible  historical  reference  to  this  heretical  Iler- 
mogenes  may  be  found  in  Smith's  Dictionary  of  Cireelc  ami 
Roman  Biography. 

In  that  most  unexpected  communication  of  Hermogenes,  wo 
behold  a  light  that  discloses  the  most  important  clue  to  the 
source  of  the  sacerdotal  or  hierarchal  features  of  the  Christian 
religion  that  hixs  ever  been  revealed.  It  has  ever  been  a  puzzle 
to  thoughtful  and  well  informed  persons  outside  of  the  Christ- 
ian priesthood,  to  discover  how  a  church  of  the  most  arbitrary 
and  autocratic  character,  could  have  been  built  up  on  avowed 
principles  of  common  equality  and  perfect  fraternity  on  tlio 
part  of  its  constituents.  Tlie  connnunication  that  I  am  com- 
menting upon,  makes  this  as  clear  as  the  noonday.  Christianity 
had  its  source  in  the  religious  sect  known  as  the  Essenian 
Brotherhood  or  Fraternity.  Tliat  organization  was  purely  com- 
munistic, and  iK'rfectly  democratic  in  its  fundamental  princi- 
ples. It  so  continued,  as  it  now  appears,  until  Apollonius  of 
Tyana,  wlio  became  a  member,  and  prominent  A^wstle  of  its 
religious  doctrines,  undertook  to  subvert  the  governing  prin- 
ciples of  tliat  then  well  established  sect  ;  and  to  substitute  for 
them  the  anti-communistic  and  anti-fraternal  i)rinciples  of 
sacerdotal  and  hierarchal  gradation.  Tlien  l)egan  a  struggle 
for  unity,  fratt-rnity  and  e(piality,  against  priestlv  dogmatism 
and  aggrandizement,  that  was  resumed  when  spirits  of  light 
and  wisdom  launched  the  present  Spiritual  Movement,  after  a 
lapse  of  eighteen  hundred  years.  Tiie  genius  of  mental  free- 
dom had  not  then  suiriciently  penetrated  tlie  minds  and  souls 
of  men,  and  the  old  cloud  of  sacerdotal  usurpation  rolled, 
again,  oviT  tlie  star-lit  dome  of  Iiuman  aspirations.  Ilermog- 
rncs,  tlie  great  democratic  leader  of  the  Kssenes,  confronted, 
and,  for  a  time,  drove  back  the  friends  of  priestcraft,  led  by 
Ajiollonius,  or  Paul,  the  JOssenian  Ai)ostate,  but  in  vain  ;  and 
tlie  lalt«T  b"came  tlie  successful  founder  of  a  bastard  Kssenian- 
i<m,  whicli  after  his  di-atli,  one  Marcion,  of  Pontus,  put  fortli 
under  tlie  alias  of  ( 'iiristianity.  Aj)()llonius  left  his  Kssenian 
bantling  at  Antioch,  the  great  centre  of  lOssenianism,  where 
Marcion  found  it  in  the  shape  of  a  (Jospel  and  eli'ven  Kpistles, 
which  he  calle*!  the  Christian  Scriptures  ae<'onling  toMaicion; 
and  this  spurious  Imntling  of  the  aposlat*'  Kssenian,  Apollo- 
nius, In  cinic    ilu-   adopted    waif  of  tlie   Cliristian    priesthood. 


JEAN  SYLVAIN  BAILLY.  203 


JEflfl  SVLiVfllfl  BfllliliV. 


"  Good  day  : — This  mortal  life  is  one  of  uncertainties  ;  and 
little  did  I  think  that  I,  who  had  devoted  myself  to  the  inter- 
ests and  advancement  of  all,  should  end  my  life  on  the  guillo- 
tine. There  is  a  fate  that  seems  to  hang  over  you,  and  you 
know  not  the  hour  when  its  fulfilment  will  occur.  In  my 
mortal  life  I  was  an  astronomer.  Xo  astronomer  that  now 
lives,  or  that  ever  did  live,  but  knows  tlie  identity  of  all 
religions  with  that  science.  But  there  are  Materialist  astrono- 
mers ;  Infidel  and  Cliristian  astronomers;  Arabic,  Jewish, 
Egyptian  and  Chinese  astronomers,  both  ancient  and  modern. 
As  another  spirit  has  said,  individual  actions  on  this  mortal 
plane  were  afterwards  transferi'ed  to  the  stars  above,  and  it  is 
there,  and  there  only,  that  the  key  to  all  religions  is  to  be 
found.  Excavations  are  now  being  made,  amid  the  ruins  of 
ancient  Babylon,  whicli  will  prove,  by  the  i)lanispheres  upon 
burnt  bricks,  the  whole  story  of  all  the  gods  that  were  then 
known,  and  who  are  all  to  be  found  nursed  in  the  lap  of  the 
constellation  Virgo.  But  it  is  not  even  in  Babylon  that  the 
finality  of  the  zodiacal  problems  is  to  be  found.  The  most 
ancient  of  all  historical  evidence  that  will  prove  that  Christian- 
ity is  nothing  but  a  fable  borrowed  from  the  stars,  is  to  be  found 
at  ancient  Tyre ;  as  the  Phoenicians,  2700  years  before  the 
Christian  era,  had  the  most  correct  ideas  upon  the  solar  system 
— analogous  to  what  is  known  by  modern  astronomers.  It  is  in 
that  sunken  city  by  the  sea,  whose  secrets  are  to  be  brought  to 
light  by  your  modern  divers,  that  the  final  and  conclusive 
evidence  is  to  be  found  which  will  give  the  death-blow  to 
Christianity.  For  further  particulars,  and  for  points  that  I 
think  will  throw  some  light  upon  the  subject,  I  would  like  our 
brother  [myself]  here,  to  obtain  a  P'rencli  work  wi'itten  by  me 
when  living  in  the  mortal  form,  the  title  of  which  is,  "Christ- 
ian Fables  Astronomically  Considered."  I  departed  this  life  in 
tiie  French  Revolution,  in  1793.  My  name  was  Jean  Svlvain 
Bailly." 

Refer  to  American  Cj'clopaedia  for  account  for  Bailly. 

Such  Avas  the  learned  man  whose  spirit  came  back  and  gave 
that  remarkable  and  characteristic  communication.  The  work 
which  he  requested  me  to  procure,  was  doubtless  the  first  of  the 


204  ANTIQUITY    UNVEILKD. 

two  hist  urtiiiod  publiciition.s.  Of  that  work,  "  Essay  on  Fables 
and  tl»eir  History,"  the  Nouvelle  Biograpliiu  Generale  says: 
"  It  was  printed  in  the  year  vii.,  (2  vols.,  in  8vo.,)  and  was  a 
lx)sthunious  work  tliat  the  author  liad  composed  in  1781  and 
1782  ;  a  copy  of  it  was  presented  as  a  token  of  respect  to  the 
legislative  body,  and  two  deputies,  liaudin  antl  Rewbell,  t(H)k 
that  occasion  to  pay,  from  the  tribune,  a  tribute  of  homage  and 
regret  to  tlie  memory  of  the  savant  and  patriot.  That  so 
important  a  work  sliould  have  remained  uni)ublislied  in  his 
hands  for  eleven  years,  is  suflicitnt  evidence  of  its  searching 
character  and  the  danger  of  making  public  the  trutlis  that  it 
contained."  I  have  read  the  "History  of  Astronomy,"  by 
Bailly,  and  can  well  understand  the  importance  of  getting  a 
copy  of  that  work,  as  tlie  spirit  suggests.  If  it  can  l)e  had,  I 
will  procure  it,  and  give  tlu;  public  tlie  benefit  of  the  discovered 
truths  which  I  know  it  must  contain.  I  do  not  know  to  wliat 
the  s])irit  alludes,  in  regard  to  excavations  going  on  amid  tlie 
ruins  of  ancient  IJabylon,  and  the  astronomical  discoveries  that 
are  being  made,  or  that  will  be  made  there;  but  this  I  well 
know,  that  all  theological  gods  of  every  people,  not  excepting 
the  Christian  world,  were  the  allegorical  legends  of  the  Sun's 
career  in  his  annual  route  through  the  heavens.  Tliere  is  not  a 
doubt  whatever  tliat  the  IMKcnicians  had  a  very  advanced 
science  of  astronomy  long — very  long — anterior  to  the  C'liristian 
era.  liailly  makes  this  most  phiin  liy  the  proofs  he  adduces  in 
his  great  "  History  of  Astronomy,  Ancient  and  Modern." 
Should  tlie  discoveries  foretold  by  the  spirit  be  yet  found 
beneath  tlie  .sea,  at  the  site  of  ancient  Tyre,  they  would  not 
only  give  the  death  blow  to  Christianity,  but  the  death  blow 
to  the  insensate  opposition  that  S])iritualism  now  contends 
against. 

[We   have  no  evi<lence  that  Mr.  Roberts  obtained  a  copy  of 
the  work  to  which  the  spirit  alluded.— CoMi'ii.Kn.] 


BARONIFS. 


205 


"I  SALUTE  YOU,  SIR  :— I  was  known  as  Cardinal    Csesar 
Baronius,  or  Baronio,  as  sometimes  called.     I  was  the  author 
of   an   Ecclesiastical    Annals,   and    librarian   of   the  Vatican 
Library.     In  my  search  for  information  amongst  the  books  and 
papers  of  that  library,  I  was  sworn  that  I  would  disclose  or 
publish  nothing  that  did  not  agree  with  the  Koman  Catholic 
creed.     In  my  investigation  of  tlie  old  manuscripts  there  de- 
posited, I  found  that   Christianity  did   not  have  a  beginning 
until  the  first  half  of  the  third  century.     These  manuscripts  all 
show  that  one  Papius,  who  was  a  priest  in  Syria  about  that 
time,  was  the  originator  of  that  religion.     Christian   writers 
have  made  it  appear  that  he  lived  much  earlier  than  he  really 
did.  Tlie  Christian  story,  as  borne  out  by  the  facts,  was  derived 
from  a  Grecian  tragedy  the  hero  of  which  was  a  dying  god,  and 
the  first  man  who  taught  such  a  doctrine  was  Apollonius  of 
Tyana;  and  he,  according  to  his  own  manuscripts,  got  the  idea 
in  India  from  the  narrative  regarding  the  Hindoo  god  Chrishna, 
which  is  in  reality  the  Christ  of  the  Christians.     In  fact  you 
have,  through  the  spirits  that  are  coming  to  you,  the  key  to  all 
that  relates  to  the  Christian  religion,  in  the  fact  that  Apollonius 
was  the  Apostle  Paul.     These  documents  to  which  I  allude, 
although  opposed   to  their  religion,   the   Catholics  have  not 
destroyed.     Whatever  originals  they  possess  are  in  the  hands 
of  the  Order  of  Jesus,  and  no  priest  is  allowed  to  read  them 
unless  he  takes  the  oath  of  eternal  secrecy.     There  is  not  a 
learned  Catholic  to-day  that  is  in  the  priesthood,  or  that  has 
ever  been  at  Rome,  but  that  knows  that  Christianity  is  nothing 
more  than  an  old  pagan  idea  revived,  but  as  it  gives  them 
power  their  lips  are  sealed.     I  might  speak  for  an  hoiu",  but  I 
could  not  tell  you  more  than  I  have  done  because  I  have  con- 
densed what  I  had  to  sav.    I  was  libi'arian  of  the  Vatican  prior 
to  A.  D.  1607,  when  I  died." 

In  reply  to  our  question  wiiether  he  knew  that  the  supposed 
date  of  the  four  canonical  gospels  was  from  A.  D.  160  to  A.  D. 
185?  He  answered,  "Yes,  but  they  were  none  of  them  earlier 
than  A.  D.  220."  When  asked  how  he  could  feel  absolved  from 
his  oath  of  secrecy,  he  answered,  "  No  oath,  however  solenm,  is 
binding  upon  the  human  soul  wlien  it  operates  to  the  injury  of 
tlie  human  race."  We  refer  to  the  Xouvelle  Biographic  Gen- 
erale  for  account  of  Baronius. 
The  spirit  of  this  learned  and  honored  Catholic  prelate  has 


206  ANTIQUITY  UNVEILED. 

come  back  to  reveal  facts  concerning  Christianity  that  should 
astound  the  world,  and  set  mankind  about  discarding  a  religion 
of  which  the  whole  efTect  has  been  to  conceal  trutli,  and  its 
whole  purpose  to  propagate  and  perpetuate  falsehood.  In  the 
light  of  that  connnunication,  we  are  ineUned  to  believe  tliat 
Baronius  had  u  nuicli  better  reason  for  his  hesitancy  to  under- 
take the  great  task  (that  of  preparing  the  Ecclesiastical  History 
for  publication)  iniposed  ui)on  him  by  St.  Philip  de  Neri  than 
his  humility  ;  and  that  reason  wa.s,  that  in  undertaking  it  he 
was  compelled  to  make  oath  to  perpetrate  one  of  the  worst 
crimes  of  which  any  learned  man  can  be  guilty — tliat  of  con- 
cealing truth  and  fortifying  error.  Baronius  well  knew  that 
this  was  demanded  of  him,  and  being  a  great-souled,  honest 
and  good  man,  he  slirunk  from  the  performance  of  so  wicked  a 
tjisk.  Thanks  to  tlie  great  ruling  mind  and  power  of  tlie  uni- 
A'erse,  time,  which  rights  all  wrongs,  has  opened  the  way  for 
the  return  of  tliis  fearfully  wronged  spirit,  and  enabled  ium  to 
undo  the  injury  which  he  was  forced  by  circumstances  to  inflict 
upon  his  fellow-men.  Nothing  could  more  plaiidy  show  the 
unwillingness  with  which  that  injury  was  inflicted  tlian  the 
unreserved  testimony  of  this  truly  conscientious  si)irit.  Ye 
Spiritualists  who  would  saddle  ^lodern  Spiritualism  with 
Christianity,  think  of  it !  Cardinal  Baronius  was  made  to  take 
a  solemn  oath  that  he  would  make  known  or  publish  nothing 
that  did  not  agree  with  the  Christian  cree<l  that  existed  in  the 
Catholic  Cluirch.  And  why?  Because  that  creed  was  false  and 
would  be  spurned  by  all  jjcople  of  sense  if  he  made  known  the 
truth  concerning  it.  He  tells  us  that  Christianity  did  not  begin 
until  the  time  of  I'apius,  who  lived  in  the  third  and  n'>t  in  the 
second  century,  as  Christian  writers,  including  himself,  had 
ma(K'  it  appear.  We  refer  to  MeClintock  &  Strong's  Ecclesias- 
tical Encyclopa'dia  for  account  of  Papius. 

It  is  further  testilied  by  the  spirit  of  Baronius  that  the  man- 
uscripts extant  and  in  tlie  Vatican  collection  when  he  wrote, 
showed  that  the  Christian  story  was  but  a  modification  (if  a 
(Jnvk  tragedy,  the  hero  of  which  was  a  dying  god.  jMorc  than 
this  he  testifies  that  those  manuscripts  showed  that  the  first 
wlio  taught  such  a  doctrine  was  Apollonius  of  Tyana,  and  he, 
according  to  his  own  writings,  got  the  idea  in  India,  from  the 
lirabiuin  narrative  coiicirning  the  Hindoo  god  Clirishna, 
which  is  tlic  original  of  the  Christ  of  the  Cliristians.    An<l  even 


CUBTIUS.  207 

more  than  this,  Baronius  testifies  not  only  to  the  fact  that 
ApoUonius  was  the  Apostle  Paul,  but  he  says,  in  that  fact  we 
are  in  possession  of  the  key  to  all  that  relates  to  the  Christian 
religion.  In  the  face  of  that  accusing  testimony  of  Baronius, 
confirmed  as  it  is  by  A'olumes  of  corroborative  evidence,  have 
we  not  a  right  to  demand  of  the  Ilonian  Catholic  church,  that 
it  shall  plead  to  that  fearful  indictment  of  one  of  its  most 
honored  and  shining  lights?  Do  you  or  do  you  not  know,  ye 
Catholic  priesthood,  that  the  Christian  religion  is  but  a  revival 
of  paganism  ?    How  say  you, guilty  or  not  guilty  ? 


t^UpOS  QUlflTlDS  CU^TlUS. 


"I  salute  you,  sir,  in  the  name  of  Truth  triumphing  over 
Error.  I  was  intimately  acquainted  with  Vespasian  ;  I  knew 
ApoUonius ;  and  I  saw  Flavins  Josephus  at  liome  about  the 
middle  of  the  reign  of  Trajan.  I  come  here  to-day  to  say,  that 
Titus,  the  son  of  Vespasian,  brought  to  Rome  some  of  the 
Hebrew  scrolls  that  were  recovered  by  Judas  Maccabeus,  after 
the  destruction  of  the  Temple  of  Jerusalem  by  Antiochus 
Epiphanes;  and  that  the  most,  if  not  all,  of  the  Jewish  legends 
are  borrowed  allegorical  recitals  taken  from  the  Persian  and 
Egyptian  mytliologies.  Their  identity  with  the  latter  was 
uncUrstood  by  the  learned  or  initiated.  And  here  I  wish  to 
InLroduca  a  word,  wliich  is  claimed  by  modern  scientists  to 
express  an  existing  force — Odic.  This  force,  wliich  is  termed 
by  some  niod3rns  Psychic,  was  merely  the  preparatory  condi- 
tions for  answers,  discerning  some  physical  representation  of 
future  events.  All  augurs,  or  what  are  termed  mediums  amongst 
moderns,  when  inquiring  into  future  events,  drew  a  circle 
around  them  at  the  time  ;  and  any  interference  with  them,  or 
any  crossing  of  that  circle,  unless  summoned  by  the  augur  or 
medium,  brought  death  to  the  intruder.  This  circle  was  drawn, 
by  thos3  called  the  ancients,  to  keep  out  all  evil  influences  at 
the  time  these  spiritual  influences  were  in  operation.  All 
religions  known  in  my  day,  whether  of  India,  Persia,  Greece, 
Rome,  Judea,  or  Egypt,  were  understood  astronomically  ;  but 
this  was  disguised  from  the  masses,  because  all  who  had  any 
learning  whatever  knew  they  had  but  one  common  basis  to  rest 


208  ANTIQUITY   UNVEILED. 

upon,  and  that  was  communion  with  spirits,  whether  brought 
iiltout  by  invocation,  or  trance,  or  this  oilic  or  this  psychic  force 
physically  manifested.  But  such  manifestations  were  always 
called  up  by  vivtue  of  the  mystic  signs  of  the  zodiac.  Tliese 
signs  accompanied  every  circle.  The  bretust-plate  which  Fhivius 
Josephus  wore,  and  in  which  he  was  discovered  in  the  cave, 
when  his  life  was  saved  by  Vespasian,  was  none  <»ther  than  a 
representation  of  the  Chaldean  signs  of  the  zodiac.  That  breast- 
l)Iate  has  not  been  destroyed,  but  now  exists,  and  is  to  be  found 
in  Paris,  where  a  priest  presented  it  to  Charlemagne.  It  was 
among  the  spoils  obtained  at  Rome  by  Alaric,  king  of  tlie  Huns. 
It  luis  a  mission  in  this  world,  and  until  that  is  accomplished, 
it  cannot  be  destroyed.  That  mission  is,  to  prove  that  the 
Hebrew  teachings  and  writings  are  nothing  but  a  copy  of 
Chaldean,  Persian  and  Egyptian  writings  that  preceded  them. 
How  nuich  better  would  it  have  been  for  i>riests,  in  tlie  past, 
to  have  been  lionest  with  their  followers,  than  deluding  them 
with  gods  and  fancy  gods  into  the  way  of  error?  For  the  paths 
of  Truth  are  i)leasant,  and  all  its  ways  arc  peace.  My  name 
was  Rufus  (Juintius  Curtius." 

Refer  to  Smith's  Dictionary  of  CJreek  and  Roman  Biography 
for  account  of  Rufus  Quintius  Curtius. 

It  was  the  spirit  of  the  Roman  historian,  rhetorician,  and 
poet,— the  intimate  ac(iuaintance  of  Vespasian  and  Titus,  who 
knew  Ajiollonius,  and  who  had  seen  Flavins  Josei)hus  at  Rome 
as  late  as  the  middle  of  the  reign  of  Trajan,  about  A.  D.  107, — 
who  returns  and  communicates.  That  he  speaks  from  personal 
knowledge  of  the  truth  of  what  he  says,  is  manifest  in  a  re- 
markable degree  in  every  part  of  his  spirit  testimony.  There 
cannot  be  a  doubt,  from  the  historical  and  critical  notices  in 
relation  to  his  earth  life,  considered  in  the  light  of  the  connnu- 
nication,  that  Curtius  lived  iVoni  alK)Ut  A.  I).  124  until  A.  1).  107. 
if  we  may  regard  the  coinnumication  as  reliable  and  truthful, 
it  would  seem  that  'i'itus  brought  from  Jerusalem  to  Konie, 
aliout  A.  I).  .')!»,  some  of  the  scrolls  that  Judas  Maccabeus  re- 
covered after  the  destruction  of  the  Temi)le  of  Jerusalem  by 
.\iiti<ielius  Kpiplianes,  in  B.  C.  170.  It  was  doubtless  from  those 
Milirew  scrolls  that  Josephus  obtained  his  account  of  the  Mac- 
calic's.  I'.ut  the  most  signiticant  fact  is,  that  those  scrolls 
sli()we<l  that  most,  if  not  all  the  Jewish  legends  were  b()rrow<'d 
all«-uoiie:il  recitals,  taken  from  the  Persian  and  l']gyptian  my- 
tholotrics;  and  that  this  fact  was  well  understood  iiy  the 
learned   and    those  initiated   into  an   understanding  of  their 


CURTIUS.  209 

astrological  and  astronomical  meaning ;  while  on  the  other 
hand,  this  was  concealed  from  the  ignorant  masses,  in  order 
the  more  readily  to  lead  and  control  them.  It  is  wonderful  to 
see  how  perfectly  modern  priestcraft  has  followed  in  the  tracks 
of  its  ancient  progenitor.  One  of  the  means  of  preventing  a 
spread  of  the  true  knowledge  of  the  true  basis  of  all  theological 
dogmatizing  to  wit :  the  comnmnionof  mortals  with  the  spirits 
departed  from  earth,  was  to  appeal  to  the  superstitious  fears 
which  were  the  result  of  astrological  inculcations.  Mediums 
were  in  those  days  surrounded  by  a  circle,  in  which  were  rep- 
resented the  signs  of  the  zodiac,  to  invade  whicli  brought  death 
to  the  transgressor.  None  but  the  priests  who  empIo-'-ed  the 
augurs  or  mediums  were  allowed  to  approach  or  cross  this 
mystical  enclosure,  and  thus  an  effectual  monopoly  of  all  spir- 
itual intercourse  was  secured  to  the  designing  and  initiated 
few.  I  feel  perfectly  warranted  in  accepting  the  truthfulness 
of  this  spirit  statement,  inasmuch  as  it  is  corroborated  by  the 
most  ample  number  of  historical  facts  which  time  and  space 
will  not  admit  of  introducing  here.  1  think  there  is  much  food 
for  thought  famished  by  the  spirit  mention  of  the  identity  of 
wliat  is  res}:)ectively  called  odic  or  psychic  force,  and  its  opera- 
tion in  producing  the  physical  manifestations  that  attend  the 
operation  of  that  force,  and  its  action  as  reflecting  coming 
events. 

Whether  the  breast-plate  v.orn  by  Josephus,  at  the  time  of 
his  capture  at  Jerusalem,  in  the  cave  in  which  he  had  concealed 
himself,  at  the  time  of  the  capture  of  that  city  by  Titus,  is  in 
existence,  or  not,  is  of  less  imiiortance  than  to  know  that  it  was 
a  representation  of  the  Chaldean  zodiac.  If  tiiis  was  the  fact, 
it  is  of  itself  sufficient  to  show  that  the  Jewish  religion  was  but 
a  formulated  astro-theology,  and  would  leave  no  other  question 
to  be  decided  than  to  determine  whether  it  had  an^"  feature 
essentially  original  about  it,  or  whether  it  was  a  literal  or  sub- 
stantial copy  of  some  antecedent  astro-theological  system. 
For  account  of  the  breast-plate  of  the  Jewish  high  priest,  of 
which  oflfice  Josephus  was  the  incumbent,  Ave  refer  to  McClin- 
toek  and  Strong's  Cycloi>0ed!a  of  Ecclesiastical  Literature. 


210  ANTIQUITY  UNVEILED. 


M.  ATILilUS  t^EGULiUS. 


"  I  SALUTE  YOU,  FRIENDS  :— I  was  consul  for  the  Roman 
Empire  in  the  first  Punic  war.  I  am  here  to-day  for  a  mission. 
Tliat  mission  is  to  unveil  what  priests  liave  attempted  to  palnx 
upon  liumanity  as  reUgion.  All  religions,  in  my  clay,  were 
copied  from  the  Egyptian  Osiris,  with  this  great  light  that 
shines  above  your  head — the  sun — as  the  central  pivot ;  winch 
Sun  has  been  corrupted  into  Son,  and  tiiis  because  priests,  tind- 
ing  tliat  themassi's  would  not  worship  nor  adore  anything  that 
was  not  covered  by  a  veil  of  secrecy,  resorted  to  gods  born  of 
virgins,  as  the  fundamental  principle  in  nearly  all  the  religions 
now  existing  on  this  mortal  plane,  in  my  time  there  was  a 
oonskmt  struggU'  In'tween  the  learned  iH>liticians  and  wily 
prii'sts  for  supr«'macy  ;  and  sorry  am  1  to  say  tliat  tlie  priest-s 
almost  always  triumphed.  There  never  wc)uld  have  In-en  that 
declint'  in  the  Iloman  Empire,  and  its  final  absorption  by  the 
(Catholic  churc!i  to-day,  if  the  Jtoman  jK'opk-  had  listi-ned  to 
the  voici' of  its  iK)liticians  and  oratoiv.  Tiie  famous  (irecian 
(}()(1,  I'romet ill-US,  dying  on  the  Scythian  crags,  was  acknowl- 
edgi'd  :is  the  saviour  of  man,  when  I  lived  on  the  mortal  plane. 
A  |»ur<'  invt'iition,  the  god  whicli  1  have  nu'iitioned — a  myth 
in  tii.it  day,  as  much  as  Jesus  Christ  is  a  myth  in  this.  I  feel 
asas|)irit  an  earnest  tlesire  to  lift  tliis  religious  bondage  that  is 
now  binding  the  human  raee.  No  spirit,  however  exalted,  luis 
any  saving  power  whatever,  except  as  it  can  impress  spirits  and 
in  )rtils  to  do  right.  Nothing  will  pass  as  a  voucher  for  happi- 
iii'ss  in  the  s|  irit  life  exeejit  a  clear  conscience.  If  we  trace 
things  from  cause  to  efli'ct,  it  is  well  there  was  such  a  god  as 
Ap  )llo— wliether  myth  or  not — otherwise  there  would  be  no 
ii'C'ssity  for  my  coming  here  to-day,  as  an  efTi'ct  of  that  kind 
oT  tcaeirmLC.  .\s  a  spirit  I  have  nev(>r  found,  with  one  excejH 
ti  >u,  that  any  of  these  so-called  u'ods  had  .a  real  existence. 
Tiiis  one  exception  is  (Jautama  I?ud<lha.  I  havi'  seen  him  as  a 
spirit  ;  i>;it  lie  is  surrounded,  in  spirit  life,  by  a  sphere  which  [ 
have  no  desire  to  enter-  it  is  too  monotonous  for  an  ohl  soltljtr. 
Tile  kind  of  sphere  that  stuTounds  Ituddlia  is  f)iie  fif  rest.  He 
tauirhl  that  here,  and,  flierefore,  rc.if.s  that  nsidt  in  spirit.  I 
like  prouTession.      I  do  not  believi',  so  far  as  I  have  seen  during 


REGULUS.  211 

twenty-one  hundred  years  of  spirit  life,  there  is  any  doctrine 
or  teaching  that  would  impress  me,  or  lead  me  to  give  up  my 
individuality,  for  all  the  happiness  of  an  eternal  quiet.  My 
name  when  here  was  M.  Atilius  Regulus,  251  years  B.  C." 

Refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  ac3ount  of  Regulus. 

It  was  this  beloved  Roman  martyr  whose  spirit  returned  and 
testified  as  set  forth  in  his  communication.  His  testimony  is 
only  cumulative  as  to  the  fact  that  the  Greek  and  Roman  re- 
ligions were  but  copies  of  the  Egyptian  religion  of  Osiris,  or 
the  sun  personified;  and  that  the  dogma  of  a  belief  in  gods, 
the  sons  of  virgins,  was  common  to  all  religions  in  his  day.  It 
would  seem  from  the  testimony  of  spirit  Regulus,  that  the 
rivalry  between  the  priests  and  temporal  rulers  of  men  to 
obtain  supremacy,  was  as  desperate  two  thousand  years  ago  as 
it  has  been  ever  since — the  priests  managing  til  ways  to  triumpli 
in  the  end.  It  is  an  undeniable  fact  that  Prometheus,  dying  on 
the  Scythian  crag,  was  regarded  by  the  Greeks  and  Romans, 
hundreds  of  years  before  the  alleged  birth  and  death  of  Jesus, 
as  being  as  much  a  saviour  of  mankind,  as  the  latter  Christian 
myth  is  now  by  Christians.  We  are  told  by  this  unselfish 
Roman  spirit,  that  of  the  so-called  gods  tliat  are  claimed  to 
have  existed,  he  had  seen  but  one  as  a  spirit — and  that  one, 
Gautama  Buddha.  His  description  of  the  spirit  sphere  of 
that  great  and  good  spirit,  is  perfectly  consistent  Avith  the 
teachings  of  that  renowned  religious  leader.  The  conmiunica- 
tion  is  i)erfectly  consistent  with  tlie  historical  facts  regarding 
Regulus,  and  I  believe  is  perfectly  authentic. 


212  ANTIQUITY  UNVEILED. 

t^OBEJ^T    II. 
Of  France. 


"  I  am  hero  to-day  to  help  to  spread  the  light.  There  was  one 
fault  ill  my  earthly  career  that  follows  me  tus  a  spirit.  I  was 
too  pious.  Piety  carried  to  an  extreme  length  begets  bigotry, 
and  you  become  so  absorbed  in  it,  as  a  leading  i(lea,  that  any 
one  who  d(x>s  not  agree  with  you,  you  regard  as  an  enemy  of 
truth.  At  the  time  I  lived  in  mortal  form.  Catholic  Christian- 
ity was  in  its  darkest  period.  Nearly  all  light  had  become 
extinguished.  Altars,  priests,  wafers  and  tapers  created  a  kind 
of  dim  religious  awe,  which  curses  all  spirits,  that  become  en- 
wrapped in  that  kind  of  religious  folly.  No  religion  that 
excludes  the  light  of  free  inquiry  will  fail  to  produce,  in  your 
iiiinds,  a  dim  uncertainty  which  gradually  brings  you  to  that 
l)oiiit  that  you  throw  over  all  the  things  of  the  mortal  life  to 
live  in  tiiat  religious  world  of  your  own  imagining.  As  a  mortal 
I  believed  too  much.  As  a  spirit  I  wish  to  undo  that.  I  have 
found  through  inquiry  and  work  in  spirit  life,  that  the  CJreat 
Infinite  has  marked  out  no  set  of  religious  rules  for  men  to  be 
goveriie<l  by  ;  but  there  are  rules  that  we  may  learn  by  experi- 
ence—tiiat  which  becomes  a  truth,  morally  certain  to  us.  JJut 
jiriests  have  j>erverted  the  truth  by  meansof  dying  rams,  lami>s, 
crosses,  virgins,  and  Latin  jargon.  I  know  now  as  a  spirit  what 
I  never  knew  as  a  mortal,  ancl  that  is,  that  Christianity  is  an 
astrological  legend,  and  every  true  Cliristian  who  has  his  eyis 
ojH-n  to  the  truth,  acknowledges  it  to  be  so,  in  spirit  life.  No 
one  who  ever  livi-d  was  mori' earnest  in  propagating  Catholi- 
cism than  myself,  and  the  priests  conferred  on  me  a  title  wliicii 
lias  been  a  curse  to  me  spiritually,  that  of  "Pious."  Tliat  title, 
as  bestowed  by  priests,  has  cursed  every  spirit  that  it  was  ever 
conferred  ujion.  There  is  blood  attached  to  it,  and  untold 
sullcring;  and  many  men  whom  tiie  priests  excoiumunicatcd, 
are  occU|iying  to-day,  in  sjjirit  life,  liiglur  i)ositions,  and  enjoy- 
ing greater  hapjiiness,  than  the  so-eallcd  pious  ones  of  liistory. 
I  know  positively,  from  conversations  iiad  with  that  great 
si)irit,  Apollonius,  tiiat  ev<'ry  hea<l  or  bust  or  picture  now  lu-ld 
s:icre(l  as  the  lu'ad  of  .lesus  Ciirist,  i>y  Catholics  and  Protestants 
alike,  is  the  head  of  Apollonius  of  'I'yaiia.  I  also  know,  from 
wiiat  r  have  learned  from  the  conclavi-  of  emancipated  spirits, 
and  their  accounts  of  their  earthly  i-xj)eriences,  which  they 
liave  discusseil  openly  in  the  spirit  world,  that  the  Jesus  of  the 


ROBERT  II.  213 

Scriptures,  the  Paul  and  John,  are  all  derived  from  the  life  of 
ApoUouius  of  Tyaua.  The  days  of  truth  are  upon  you,  and  that 
wiiicli  is  croolied  shall  be  made  straiglit.  Tlie  age  of  reason, 
now  dawning,  needs  but  one  redeemer,  and  that  is  the  effort 
of  each  person  to  be  his  own  saviour.  Tliis  is  a  guide-board  that 
Avill  never  lead  you  astray.  All  are  gods,  provided  their  con- 
ditions and  environments  are  god-hke.  I  feel  much  relieved 
in  coming  here  to-day.  It  is  a  duty  I  owe  to  the  misguided.  I 
lived  in  A.  D.  997.  That  was  when  I  was  in  the  height  of  my 
power.  I  was  known  as  Robert  the  Pious  of  France.  Good- 
bye, sir." 

We  refer  to  Biographie  Generale  for  account  of  Robert  the 
Pious. 

This  spirit  returns  and  testifies  as  above,  after  a  lapse  of  more 
than  eight  hundred  and  fifty  years.  The  one  draw  back  to  the 
spirit  happiness  of  this  remarkable  man,  was  the  fact  that  he 
was  a  bigoted  votary  of  Christian  Catholicism,  or  of  Catholic 
Christianity.  He  testifies  positively,  as  the  result  of  his  inqui- 
ries as  a  spirit,  that  the  great  Infinite  has  prescribed  no  set  of 
rules  for  the  government  of  men,  and  that  experience  is  the 
only  sure  guide  to  follow.  His  testimony  as  to  his  positive 
knowledge  as  a  spirit,  that  Christianity  is  but  an  astrological 
legend,  while  nothing  new  to  those  who  have  impartially 
sought  to  know  the  origin  and  nature  of  the  so-called  sacred 
scriptures,  shows  that  they  who  were  the  most  earnest  and 
sincere  Christians,  in  their  mortal  lives,  have,  as  spirits,  become 
awakened  to  the  true  nature  of  the  terrible  delusion  which  so 
completely  held  them  in  the  vassalage  of  ignorance  and  super- 
stitious fear.  What  an  important  truth  he  uttei's !  when  he 
says:  "Many  men  whom  the  priests  excommunicated,  are 
occupying  to-day,  in  the  spirit  life,  higher  positions  and  enjoy- 
ing greater  happiness  than  the  so-called  pious  ones  of  history." 
AVe  have  heard  much  of  the  assemblies,  bands,  conferences, 
congresses,  and  other  deliberate  meetings  of  spirits,  who  are 
seeking  to  effect  their  respective  parts  in  the  great  work  of 
human  regeneration  ;  but  we  have  never  before  heard  of  the 
"Conclave  of  Emancipated  Spirits,"  of  whom  this  great  and 
renowned  Catholic  king  speaks.  The  use  of  the  term  conclave, 
to  designate  the  nature  of  that  spirit  assembly,  shows  that 
emancipated  Catholic  spirits  are  working  to  defeat  the  contin- 
uance of  the  religious  delusion  from  which  they  have  them- 
sehcs  escai)ed.     How  long  will  the  walls  of  Roman  Catholic 


214  ANTIQUITV  unveiij:i). 

ecclcsiasticism,  in  spirit  life,  withstand  tho  pressure  of  these 
workingonianeipated  spirits  from  witliout?  Notlonj?,  wo  opine. 
Tho  truth  is  lu'coiniug  rapidly  and  widoly  known,  and  the  fear 
and  dread  of  it  is  fast  boconiing  a  thing  of  tho  past.  The  bul- 
Mark(»f  Christianity — the  Devil — is  overthrown,  and  with  him, 
tho  idolatrous  veneration  of  consecrated  myths  and  fables.  The 
j)urely  human  origin  and  invention  of  the  whole  scheme  of 
Christianity  can  be  no  longer  successfully  denied,  and  the 
glamour  that  arose  from  its  supposed  sacredness,  is  being 
dissipated  by  the  light  of  truth,  as  the  mists  of  night  before  the 
morning  sun.  I  hail  this  announcement  of  Robert  the  Pious 
with  the  assurance  of  certainty  :  "Tho  days  of  Truth  are  upon 
you,  and  that  which  is  crooked  shall  be  made  straight." 


PYTHAGORAS. 
The  Samian  Sage. 


"  I  (mKKT  vou  ALL  :  It  is  just  exactly  six  months  that  I 
havo  been  lighting  my  way  through  adverse  conditions  to 
reach  you  here.  To  be  a  sago  and  philosopher  in  ancient  times 
was  not  a  very  diflicult  atlair,  because  it  was  always  a  spiritual 
aflair.  All  sages,  in  ancient  times,  were  more  or  less  mediums. 
JJut  in  your  day  tiiey  are  more  learned,  materially,  because  of 
tlie  dillerentopportunities  tiuit  you  have  toaccpiire  knowledge. 
I  received  from  a  si)irit  the  doctrine  of  metempsychosis,  and  I 
lind  that  there  issomeliung  in  it,  that  is  the  spirit  enveloinnent 
of  tho  medium.  I  also  devoted  myself  considi-rably  to  I'^uelid's 
works  and  was  tiie  tirst,  in  tlie  ( Jreek  iiistory  at  least,  toliiid  tho 
I)n)perties  of  the  hypotiienuse,  or  fourth  element;  and  it  has 
been  revived  a  greatdeal  spiritually  in  the  theory  of  the  fourtii 
•linu-nsion  of  space.  [Zoilner's  tlieory] -a  lame  attempt  to 
lind  out  spiritual  thimrs  by  tiieory.  There  is  anotlur  point 
wiiicli  we  nuist  admit  is  inlinitely  lieyond  our  grasp  and 
tliat    is  to  undiistand    thi'   properties  of  life   in    matter.     We 


PYTHAGORAS.  215 

can  understand  the  materialized  demonstration  of  it,  but  we 
cannot  understand  how  it  combines,  and  how  surrounding 
atoms  coming  togetlier  produce  tliought.  There  are  spirits  in 
my  sphere  who  understand  this  thing  ;  but  the  linowledge  of 
it  cannot  ba  forced  upon  the  matter  of  this  planet  as  long  as 
there  is  such  a  determined  opposition  to  spiritual  things.  All 
the  spiritual  things  of  the  present  day,  as  felt  by  the  majority 
of  mankind,  are  nothing  more  than  adhering  to  all  myths  and 
stories  of  antiquity.  There  is  no  way  to  find  out  the  elements 
of  mind  in  any  better  manner  than  by  seeking  the  God  prin- 
ciple within  yourselves.  In  that  way  you  draw  to  yourselves  a 
combination  of  the  brightest  intellects  from  tlie  spirit  world. 
All  morality,  as  taught  by  me  in  my  "  Golden  Verses,"  was 
simply  the  result  of  observation  and  experience,  and  I  received 
many  of  my  precepts  from  the  poets  before  my  time.  Homer, 
Hesiod  and  others  ;  and  all  of  the  sages  in  those  days  taught 
their  own  doctrines  to  certain  schools  of  men,  who  retired  into 
their  caves  or  gardens,  and  there  all  such  minds  were  moved  in 
trance,  in  the  same  manner  that  I  move  this  man  to-day. 
Sometimes  they  were  conscious,  and  sometimes  when  the 
deei)est  thoughts  were  given,  in  a  deeply  unconscious  state. 
All  gods  and  goddesses  have  grown  out  of  names,  to  signify 
certain  qualities  that  exist  within  the  human  body,  such  as 
patience,  perseverance  and  all  other  virtues;  and  even  the 
passions  are  represented  in  Grecian  mythology,  and  were  so 
understood  by  the  learned  of  my  day.  And,  as  the  cross  is  the 
symbol  of  the  Christian  religion  ;  so  these  gods  and  goddesses 
were  the  symbols  of  certain  appetites,  passions  and  virtues. 
There  is  an  approach  of  the  noblest,  highest  and  purest  intelli- 
gences in  the  spirit  world  towards  this  earth,  but  between  you 
and  these  spirits  lies  the  magnetism  of  ignorance  which 
hampers  every  intelligent  spirit  and  keeps  it  from  expressing 
what  it  really  wishes  to,  wlien  it  does  control  a  medium,  and 
this  magnetism  is  thrown  off  daily  by  mortals,  and  intercepts 
progression  ;  and  although  you  stand  forward  in  the  strife,  you 
will  find  few  at  the  present  day  with  intelligence  enough  to 
comprehend  what  spiritual  phenomena  they  get.  And  why 
should  they  care  for  more,  when  they  will  not  understand 
what  can  be  demonstrated.  At  my  time  it  was  just  as  diffi- 
cult to  make  a  man  understand  truth,  as  it  is  to-day — tliat  is 
we  labored  under  the  difficulties  of  superstition.  Priestcraft 
always  stands  in  the  way  of  progression.  The  more  ignorant 
tlie  hearers  of  a  priest  the  less  work  he  has  to  do  ;  and  the  more 
enliglitened  they  become  the  more  dilHculty  lie  has  to  main- 
tain liis  i>osition.  Therefore  you  will  always  tind  these  teacheis 
of  superstition,  enemies  to  progression.     Tlie  ancient  nations 


216  ANTIQUITY    UNVEILED. 

of  the  world,  fit  my  timo,  had  more  intt-reourso  witli  eacli 
olhiT  than  yon  would  supposi* ;  and,  Uviilix  :is  I  did,  ahnost 
at  the  same  time,  a.s  ('oiifuciii.s  the  ("iiiiie.se  pliilosoplier, 
J  met  witli  some  of  Ins  disciples  and  coiupared  witli  them  our 
respective  teaclnngs ;  and  you  will  find  tliat  the  "  Uolden 
Verses"  of  Pythagoras,  and  the  "Wisdom  rreci'i)ts"  of  Con- 
fucius have  a  sameness  in  tlieir  teachings.  You  will  a\so  iind 
tliat  the  llrst  great  teaciiers  living  more  natural  lives— nearer  to 
nature— did  not  express  themselves  with  the  elegance  of  some 
of  the  younger  poets  and  i)hilosophers  ;  hut  in  the  very  heauty 
of  simplicity.  Instead  of  using  learned  words  to  expres.s  your 
thoughts,  it  is  host  to  put  your  ideas  in  the  simplest  form 
possible.  You  will  hereby  avoid  misconception  ;  you  will,  also, 
be  bettor  understood.  It  has  grieved  the  spirits  of  my  day  to 
look  from  their  schools  of  ])hilosophy  in  spirit  life,  ami  see  the 
progress  of  those  superstitions  that  kill  tlie  soul,  all  over  this 
great  planet.  It  is  almost  impossiide  to  uproot  thorn,  unles.s 
you  commence  with  the  child  in  the  mortal  form.  There  is 
another  great  difficulty  with  all  si)irits.  Christian,  Mohamme- 
<lan  and  Pagan,  they  are  so  imbued  with  superstitions,  that 
even  if  they  reason  themselves  out  of  them  at  maturity,  when 
they  come  to  what  is  termed  death — the  earliest  impressions 
being  the  most  vivid,  and  marked  the  deepest  upon  their 
spirits,  holds  thom  in  tiie  meshes  of  suj)erstition  for  long  years 
after  in  spirit  life.  So  there  is  nothing  1  know  of  that  will 
redeem  mankin<l  so  eHoctually  as  educating  thecidld  i)ruperly 
—spiritually  esptclally.  And  I  also  see  that  tliis  impress  of 
superstition  is  marked  upon  the  seed  that  makes  the  infant  in 
till'  mother's  woml).  It  grows  with  the  hrst  root  in  that  womb  ; 
and  I  tell  you  that  it  is  liere  that  this  radical  reformation  must, 
take  place.  IJut  a  false  modesty  chains  jieople's  intellects  at  the 
pri'si'iit  time  in  the  mortal  life.  It  is  at  tiie  very  commence- 
ment of  life  that  the  purilication  must  begin  ;  and  out  of  this 
will  grow  such  an  inti-Uigence  that  superstition  will  no  longer 
Iind  a  resting  plai'o  in  any  mind.  Six  hundred  yeai-s  belor»' 
I  In- Christian  era-^in  my  time  -t  iiese  points  were  well  und(  r- 
>tood,  but  they  have  bctii  lost  in  the  confusion  an<l  I5al>el  that 
followed  after.  The  principal  power  in  the  fostering  of  super- 
stition has  been  and)ition— men's  ambition  to  rule  by  any 
means  whatever.  They  cared  notliing  for  truth  and  it  was  a 
set:  "What  I  promulgate  or  die."  War  is  one  of  the  grandest 
<lest  rovers  of  progression.  That  is,  it  intlames  men's  jtassioiis 
and  passionate  reasonii'g  is  .always  wronir.  Cool  and  calm 
<leliberalii>ii  is  the  best  saviour  1  l;uow  ot",  and  one  that  I 
wiiiiM  leei.iiniiend  li>  all  --pirit-  and  iii.>rial>.  Theie  is  one  who 
will  !'i(||i)u   iiie   111  le   t'i-<l:i\  .  Mppmae'iinLr   ii'iuer  to  your  time. 


PYTHAGORAS.  217 

who  can  discuss  the  ethics  of  the  Christian  and  Pagan  religions, 
better  tlian  any  man  or  spirit  that  1  know  of,  his  name  is  Am- 
monius  Saccas.  He  can  throw  more  light  upon  the  Christian 
superstition,  because  he  is  one  of  the  founders  of  it.  And, 
tlierefore,  with  my  blessing  to  you  all,  you  can  sign  me  Py- 
thagoras." 

Refer  to  Thomas's  Dictionary  of  Biography  for  account  of 
Pythagoras. 

What  is  found  in  the  work  above  referred  to  is  substantially 
all  that  is  historically  known  of  the  Samian  sage,  one  of  the 
most  remarkable  men  that  ever  trod  the  earth  ;  but,  read  in 
the  light  of  the  above  communication  from  his  spirit,  after 
twenty-five  hundred  years  above  in  spirit-life,  how  wonderfully 
do  they  display  the  secret  of  his  undying  influence  over  the 
generations  of  men  who  have  succeeded  him  since  upon  the 
earth.  We  would  call  the  I'eader's  attention  to  the  spirit's  state- 
ment, that  for  six  months  his  purpose  had  been  frustrated,  by 
the  infernal  influences  which  had  overcome  the  medium,  and 
taken  him  from  the  control  of  the  intelligent  and  sage  spirits 
who  had  been  and  were  using  him  to  give  the  truth  to  the 
world. 

Important  indeed  is  the  assurance  that  in  ancient  times  all 
sages  were  mediums,  and  drew  their  inspiration  and  i:)rofound 
kuowleilge  from  the  exhaustless  fountain  of  Spiritual  wisdom, 
now  so  freely  pouring  forth  its  limpid  waters  of  truth  to  cleanse 
and  purify  a  priest  defiled  and  grovelling  world.  To  those 
calling  themselves  Spiritualists  who  would  if  they  could,  drag 
Spiritualism  down  to  the  level  of  Christian  superstition,  and 
make  its  Jesus-mytli  its  cap-sheaf,  we  would  say  ;  if  we  nuist 
go  back  to  agos  of  Spiritual  darkness  to  find  a  suitable  char- 
acter to  lead  or  head  the  modern  Spiritual  movement,  there 
would  be  some  sense  and  reason  in  adopting  Pythagoras  as  that 
leader  or  head,  but  none  whatever  in  adopting  the  inythical 
character,  Jesus,  whom  no  one  ever  heard  of  until  nearly  a 
thousand  years  after  Pythagoras,  was  worshipped  by  the 
learned  and  xiolished  Greeks  as  the  Saviour  of  mankind. 

What  the  spirit  says  of  the  almost  ineradicable  effects  of  the 
erroneous  religious  training  of  children  upon  the  enslavement 
of  spirit  in  tlie  after  life,  is  what  has  been  confirmed  by  thou- 
sands of  returning  spirits  who  havt-  come  back  and  testified 
thereto.     Spirits  whose  infant  minds  were  poisoned  witli  every 


218  ANTIQUITY   UNVEILKD. 

kind  of  .superstitious  traininpf  have,  with  one  accord,  borne 
testimony  to  the  ruinous  ellects  of  their  early  training,  of  a 
religious  nature.  If  there  is  such  a  thing  as  an  unpardonable 
sin,  that  sin  is  the  one  which  every  priest,  minister,  clergyman, 
and  their  mistaken  followers,  conmiit,  when  they  inculcate 
in  the  minds  of  children  of  tender  yeare,  the  theological  false- 
hoods invented  for  the  enslavement  of  the  minds  and  con- 
sciences of  mankind.  To  such  an  extent  has  this  crime  Ir-cu 
perpetrated,  that  in  the  earliest  embry otic  stages  of  individual 
human  development,  the  seed  of  superstition  is  implanted  in 
the  being  to  grow,  develop,  and  curse  it,  not  only  through  its 
existence  in  its  mortal  body,  but  to  follow  it  beyond  the  grave 
far  into  its  spirit  life.  It  is  such  important  truths  as  these  that 
the  spirits  of  the  ancient  sages  and  benefactors  of  the  world, 
are  laboring  to  bring  before  the  i)resent  and  future  generations 
of  earth's  inhabitants. 


njVIMONlOS   SRCCAS. 


"May  the  rays  of  the  Sun  of  Truth  never  be  obscured  by 
Ignorance.  At  the  time  when  1  11  veil  at  Alexandria,  in  Kgypt, 
th'-re  was  a  general  intjuiry  into  the  religions  of  all  nations,  and 
tlie  presentation  of  tlieir  ditlerent  creed?*  and  beliefs  ;  an<l  the 
oltjeet  of  this  was  to  accumulate  the  utmost  wisdom  possible  in 
the  smallest  space.  Tiu'refore  JJrahnians,  lUiddliists,  and  fol- 
lowers of  Apollonlus  of  Tyana  and  J'otamon,  and  all  tlu-  J{( man 
.«ch(K)ls,  met  to  compare  their  ideas  of  (Jod.  'i'he  (iymnosoph- 
ists,  (Jnostics,  Kclectles  and  other  schools  were  concerni  d  in 
that  comparison  of  religions;  of  all  of  which  schools  1  iKcnme 
a  traclier.  Our  principal  guide-hook,  or  synd)ol,  as  you  would 
<;dl  ll  now,  was  a  book  compiled  by  one  Marclon,  and  liiis  man 
li.'id  taken  its  contents  from  a  follower  or  discljile  of  Aiiollonuis 
of  Tyana,  one  Damls.  .Apollonlus  of  Tvana  had  a  \<( ok  ot 
ligiiralive  revelations  written  iiy  liis  hand  while  contt<illt  d  by 
spirits  ill  the  Isle  of  I'atnios;  and  this  has  become  what  is 
called  the  Hook  of  IN'Velal ions.  P.nt  if  y<ni  could  (ind  another 
IxM.k  (if  .\|Mill«>nius,  "The  Key  to  (he  liiiliated,"  th:it  key 
wniild  <\\(<\\   Villi  thai  the  book  of  "lievclation"  is  not  .-i  ]iri>ph- 


AMMONIUS  SACCAS.  219 

ecy  of  coming  events,  but  was  simply  a  combination  of  tbc 
teacbings  of  tbe  Brabman  and  Buddiiist  orders  of  priests,  to 
express  a  kind  of  Masonry  well  known  among  tbemselves  ; 
and  was  destroyed  by  St.  Cyril  at  Alexandria.  (Tbat  is,  the 
copy  tbat  fell  into  bis  bands,  one  of  tbe  only  two  copies  tbat 
were  extant  in  my  time.)  And  I  taugbt  concerning  tbese 
mysticisms,  calling  myself  and  followers  Mystics.  Potamon 
Mas  my  teacber ;  and  be  taugbt  directly  from  tbe  books  of 
Apollonius  of  Tyana.  Tbese  teachings  were  a  combination  of 
all  tbe  religions  then  known,  out  of  which  all  tbe  Christian 
gospels  have  been  compiled.  Christianity  was  not  first  taugbt 
at  Antioch,  nor  was  it  taugbt  in  the  first  or  second  century,  but 
about  225  A.  D. ;  and  was  taugbt  at  first  under  tbe  name  of 
Gnosticism.  I  do  not  know  wiiether  I  will  have  ijower  enough 
to  finish  to-day.  [Will  you  come  again  and  finish  what  you 
Avish  to  impart?]  I  will  try  to,  but  to  sum  up  all  tbese  decep- 
tions, and  errors  through  a  man  who  is  entirely  ignorant  of 
them,  is  rather  difficult.  Gnosticism  was  taugbt  by  a  Gnostic 
named  Basilides,  nearly  similarly  to  what  is  contained  in  tbe 
Christian  Gospels.  He  lived  in  my  time,  and  bis  books  came 
into  tbe  bands  of  those  named,  as  the  first  Ciiristian  bishops, 
by  Eusebius.  But  you  need  give  no  credit  to  Eusebius,  or  very 
little,  except  as  to  what  relates  to  bis  time  and  fifty  years 
previous.  Apollonius  of  Tyana  called  bis  revelations  by  differ- 
ent names,  in  order  to  be  understood  in  the  different  tongues 
of  the  nations  be  taught  amongst.  But  bis  writings  were 
altogether  written  in  tbe  Syriac-Cappadocian  tongue  and  not 
in  tbe  Greek,  as  tbe  translators  of  tbe  Christian  Scriptures  pre- 
tend they  were.  It  is  difficult  to  sum  all  these  things  up  on 
account  of  not  being  able  to  give  you  corroborative  evidence  of 
the  truth  of  what  I  say.  There  are  numerous  books  extant  tbat 
cannot  be  reached,  and  we  do  not  know  how  you  can  get  at 
them,  because  the  priests,  bath  Catholic  and  Protestant,  liave 
them  hidden  in  their  libraries.  At  Alexandria,  in  my  time,  there 
was  a  great  deal  of  contention — some  saying  I  am  a  follower  of 
Potamon — others,  I  am  a  follower  of  Ammonius,  and  so  on ; 
and  the  contentions  of  tbese  schools  resulted  in  tbe  destruction 
of  a  great  amount  of  valuable  manuscripts  amongst  themselves 
and  their  descendants.  But  I  have  stated  enough  here  to-day 
to  make  plain  tbe  origin  of  Christianity.  [You  were  a  Greek, 
Avereyou  not?]  I  was  a  mixture  of  Greek  and  Cappadocian. 
Tbat  is,  I  was  born  of  a  Greek  father  and  a  Cappadocian 
mother  at  Alexandria;  and  in  my  early  life  I  was  nothing 
more  than  a  eonnnon  porter.  [Were  you  yourself  a  medium, 
and  did  you  write  and  teach  as  a  medium?]  I  taught  under 
spirit  inlluences  at  times.     [W^ere  you  conscious  then?]     At 


220  ANTIQUITY    UNVEILED. 

times  I  was,  and  at  other  times  I  was  not.  A  great  deal  was 
written  by  my  hand  tliat  was  not  dictated  by  my  brains. 
[Wt-re  your  written  teachings  nol  destroyed,  for  tiiey  say  you 
left  notliiii<,'  written?]  I  left  a  half  dozen  scrolls  containing  a 
description  of  these  teachin<i:s,  of  dillerent  lM)dies  of  men,  sucli 
as  the  Brahmans,  Huddhisls,  (lyninosophists  r.nd  the  Eclectics 
under  I'otamon  ;  and  commented  upim  them,  writing;  my 
opinion  as  to  how  far  they  were  correct,  and  how  far  tliey  were 
erroneous.  These  writings  were  not  all  destroyed;  some  of 
them  are  extant,  hut  they  are  kept  by  learned  scholars  for  their 
own  benefit.  [How  is  it  that  you  ancient  spirits  are  cognizant 
of  what  has  been  done  since  your  time,  jrnd  what  is  in  existence 
of  those  ancient  books?  How  do  you  keep  track  of  that  ?]  We 
see  the  motives  of  those  who  come  after  us,  and  we  watcli  them. 
There  is  an  atlinity  between  us  and  our  writings,  and  the  con- 
seijuence  is,  we  want  to  see  their  ellect  for  good  or  evil,  because 
we  feel  that  these  ell'ects  are  a  justilication  of  our  opinions  while 
living  on  earth.     Adieu." 

Refer  to  McClintock  and  Strong's  (\vclop:edia  of  Ecclesiasti- 
cal Literature  and  Dr.  Lardner's  work  for  account  of  Annni>- 
nius  Saccas. 

It  is  truly  anuising,  Init  pitiful,  to  read  sucli  theological 
llounderingsas  tliat  of  the  learned  Dr.  Lardiu'r,  to  argue  away 
the  facts  that  Annnonius  JSaccas,  the  Alexandrian  philosopher, 
and  the  foundiT  of  tiie  Neo-lMatonic  .school  of  theology,  was 
the  author  of  tlie  "Evangelical  Canons,"  which  Eusebius  of 
Ca'sarea  afterwards  followed  ;  and  that  Neo-Platonism  or  the 
J'A'lectic  s^'stem  of  theology  and  philosophy,  not  only  ante- 
dated ("hrislianity,  but  was  tlie  ground  work  ujion  which  the 
Christian  system  <tf  superstition  was  erected. 

If  Euseliius,  who  is  the  almost  sole  authority  for  the  earliest 
facts  coiu'.rniiig  Christian  eccUsiasticism,  was  so  stupid  as  not 
to  know  what  Annnonius  it  was  whose  "Evangelical  Canons," 
he  followed  in  establishing  the  Canonical  books  of  the  so-called 
(Inistian  Scriptures  of  to-day,  then  is  the  Christian  l>ible 
without  any  authentic  basis  whatever;  for  if  Eusel)ius,  the 
Christian  Church  historian,  could  make  such  a  l>lunder  as  to 
attribute  the  "Kvangclical  Canons"  he  followed,  to  a  heathen 
philosopher,  then  the  whole  foundation  of  Christianity  must 
nci-cssarily  rest  on  heathen  mythology. 

I-'.u-eliius  w:us  umiotditedly  right  iu  insisting  that  "Anuno- 
nius  S;ir.;is  contiiiuid  a  ( 'hri>lian  to  the  end  of  his  life,"  and 
e<piali\  so  was  I'orphyry  whoiiisisted  tliat  he  was  not  ai'hrist- 


AMMONIUS  SACCAS.  221 

ian  at  all,  but  simply  an  Eclectic  philosopher.  The  contradic- 
tion between  these  claims  is  only  apparent.  Tlie  Eclectic  or 
Neo-Platonic,  or  Alexandrian  School  of  philosophy,  flourished 
more  than  a  century  before,  the  Cliristian  designation  was 
attaelied  to,  or  substituted  for,  the  philosophical  canons  and 
tenets  established  and  taught  by  Ammouius  Saccas,  and  f(y.- 
lowed  by  Eusebius  of  Csesarea.  The  protracted  struggle  for 
supremacy  between  the  Neo-Platonists  and  the  Christians,  was 
to  all  intents  and  purposes,  between  those  who  honestly  sought 
to  show  the  mythological  and  philosophical  origin  of  the  so- 
called  Christian  Scriptures,  and  those  who  souglit  to  conceal 
that  essential  fact  by  falsely  pretending  that  those  scriptures 
were  a  divine  and  new  revelation  of  God's  will  to  the  human 
race.  As,  what  is  called  Christianity',  is  nothing  more  nor  less 
than  the  teachings  of  the  "Heathen"  philosopher,  Ammonius 
Saecas,  it  was  entirely  proper  for  Eusebius,  wliose  labor  was 
directed  especially  to  conceal  the  pagan  source  of  Christianity, 
to  call  him  a  Christian.  It  was  equally  proper  for  Porphyry 
to  insist  that  Ammonius  was  a  "heathen"  philosopher,  who 
was  willing  the  truth  should  be  known  as  to  the  source  of  his 
system  of  philosophy,  as  contradistinguished  from  the  Christ- 
ians, who  in  his  time  were  seeking  by  every  means  possible,  to 
conceal  the  heathen  origin  of  their  religion.  What  Ammonius 
wrote  in  the  way  of  "Evangelical  Canons"  we  can  only  infer, 
for  tliey  have  been  concealed,  lost  or  destroyed;  but  as  they 
were  followed  by  Eusebius,  and  as  Eusebius  was  most  promi- 
nent in  the  Council  of  Nice,  (335  A.  D.)  that  established  the 
Canonical  Scriptures  of  to-day,  we  may  infer  that  the  Evan- 
gelical Canons  of  Ammonius  and  tlie  Canonical  Cliristian 
Scriptures  are  the  same.  Thence,  it  becomes  of  the  greatest 
interest  to  know  what  the  "Evangelical  Canons"  of  Ammonius 
were.  This  we  claim,  the  above  communication  from  liis 
spirit  through  an  uneducated  medium,  fully  and  satisfactorily 
settles. 

Space  will  not  admit  of  any  further  collation  of  facts,  all 
tending  to  show  the  substantial  correctness  of  the  staterjents 
made  by  the  spirit,  and  identifying  the  spirit  in  a  way  that  is 
incontrovertiljle.  We  can  hardly  overestimate  the  value  and 
importance  of  the  statements  of  this  learned  and  truthful  spirit. 

In  closing  we  would  call  attention  to  the  following  corrobo- 
ration of  the  correctness  of  Eusebius,  in  attributing  the  "Evan- 


222  ANTIQUITY   UNVEILED. 

gelical  Canons"  which  he  followed,  to  Ammonius  Saccas,  The 
spirit  siiys  :  "  I  left  a  half  dozen  scrolls  containing  a  description 
of  these  teachings,  of  different  bodies  of  men  such  as  the 
IJrahnians,  Buddhists,  Gyninosophists  and  the  Eclectics  under 
Potanion,  and  commented  upon  them,  writing  my  opinion  im 
to  how  far  they  were  correct,  and  how  far  they  were  erroneous." 
What  reason  is  there  to  question  that  the  writings  referred  lo 
by  the  spirit  as  left  by  him  were  tiie  "Evangelical  Canons  ' 
followed  by  Eusebius?  We  can  see  none,  and  for  the  present 
must  leave  the  subject  there. 


Caius    Valerius    JVIaximianus  Galerius. 
A  Roman  Emperor. 


"TsALT^TE  YOiT  AT>T. : — Howevemew  this  may  bo  to  moderns, 
(I  mean  the  demonstiation  of  the  fact  of  a  departed  spirit 
manifesting  itself  througli  the  physical  or  natural  forni  of  an- 
other) it  was  old  when  I  lived.  I  Ibugiit  tiie  Persians  and 
fought  them  fearlessly,  but  of  all  the  people  that  I  ever  met 
whilst  in  tlie  material  form,  there  are  none  whom  I  invoke  the 
gods  to  curse  more  liercely,  than  those  tilings  called  Christians. 
Why  should  I  hale  tliem  so  fiercely?  You  sliall  have  my  testi- 
mony. Oil  !  ye  gods,  what  a  i>atchwork  this  Cliristianity  is.  It 
is  made  up  of  tlie  theories  that  they  stole  from  all  Pagan  my- 
thology and  Pagan  precepts,  and  combined  them  to  construct 
that  damnable  refuge  of  theirs,  to  tlirow  tlieir  sins  upon  an  in- 
nocent jierson — that  is  they  erected  a  niytii,  and  tlien  ciieated 
their  fellowmen  with  tlieir  god-man.  In  spirit  life,  wherecan 
you  find  in  all  tlies])heres  of  all  religion^  that  existed,  siuli  a 
nest  of  hypocrites,  as  tiie  so-called  Ciiristians.  It  was  myself 
who,  througii  my  powers  as  a  general  in  the  Iloman  army, 
made  Diocletian  issue  lifs  famous  edict  against  tiie  Christians. 
Because,  not  open  to  controversy,  like  the  pagan  jiriests,  tiiey 
shii'lded  themselves  beiiiiid  tliat  damnable  niamlate  :  'Tlius 
saitii  the  Lord,'  and  wanted  to  combine  ciiurcli  and  state.  I 
fougiit  for  my  laurels  I  gained  tliem  by  overcoming  the 
enemies  of  my  country,  and  I  wanted  no  meddling  priests 
between  me  and  legitimate  jiower,  won  by  my  own  good  right 


GALERIUS.  223 

arm.  The  destruction  of  Rome  was  achieved  through  Christ- 
ianity, and  I,  a  Roman  Emperor,  feel  it  my  duty  to  say  that 
these  scoundrels,  the  Christians,  were  begging  favors  for  their 
religion  in  every  court  where  they  could  get  an  entrance.  For 
all  men  of  intelligence  knew  the  story  of  Jesus  Christ  was 
nothing  but  the  old  story  of  Christos  or  Chrishna  of  India  re- 
vived. And  when  called  upon  to  show  what  they  believed 
they  could  show  nothing  but  the  writings  of  Marcion  and 
Lueian,  Romans  Avho  stole  the  writings  of  Apollonius  of 
Tyana.  The  Gospel  of  Marcion,  in  my  day,  was  stamped  with 
the  name  of  Marcion's  heirs  in  a  direct  line.  For  at  that  time, 
be  it  known  to  you,  when  a  man  died  and  there  was  no  name 
attached  to  the  writings  he  left  behind  him,  they  were  desig- 
nated by  his  name.  In  fighting  a  Persian  general  and  captur- 
ing his  camp,  I  captured  the  writings  of  Zoroaster,  and  Dio- 
cletian submitted  them  to  a  comparison  with  the  writings  of 
the  (^liristians.  The  Christian  writings  were  declared  to  be 
fraudulent,  and  therefore  his  bloody  decree  against  them. 
There  is  now  an  infusion  of  Spiritualized  matter  in  the  air  you 
breathe  upon  this  planet  that  foretokens  the  destruction  of 
Christianity.  I  gave  my  name  through  the  controlling  guide 
of  the  medium  in  order  to  utilize  all  the  powers  possible  in 
this  control — Caius  Valerius  Maximianus  Galerius." 

Refer  to  Thomas's  Dictionary  of  Biography  for  account  of 
Galerius. 

Such  is  briefly  the  account  of  the  man  whose  spirit  returned 
after  more  than  fifteen  centuries,  to  explain  what  has  been  so 
carefully  concealed  by  the  Roman  Catholic  and  Protestant 
priesthoods,  the  true  reason  of  Diocletian's  persecution  of  tlie 
Christians  through  his  edict  of  303  A.  D.  In  order  that  the 
reader  may  understand  the  wonderful  significance  of  that 
communication,  wo  refer  to  McClintock  and  Strong's  Cyclo- 
predia  for  account  of  Diocletian. 

The  communication  of  the  spirit  of  Galerius,  throws  a  flood 
of  liglit  upon  the  real  cause  of  the  issuing  of  those  extermina- 
ting edicts  of  Diocletian  against  the  Christians.  It  seems  it 
was  not  until  after  the  defeat  of  Narses,  king  of  Persia,  by 
Galerius,  that  the  edicts  in  question  were  issued.  It  is  admitted 
tliat  Galerius  was  instrumental  in  bringing  about  the  issuing 
of  them.  It  is  admitted  tliat  Diocletian  submitted  some 
propositions  of  Galerius,  concerning  the  Christians,  to  a  coun- 
cil of  military  and  judicial  olTicers,  and  not  to  the  pagan 
priesthood  as  he  naturally  would  have  done  had  the  question 


224  ANTIQUITY   UNVEILED. 

b?en  one  of  i-eligion.  And  finally,  it  is  admitted  that  the 
result  of  the  deliberations  of  tliat  council,  was  a  judgment 
that  the  schemes  of  the  Christian  priesthood,  included  the 
destruction  of  the  Roman  institutions,  political  as  well  jis 
religious. 

No  one  can  thoughtfully  read  that  communication,  by  the 
light  of  the  admitted  facts  of  history,  and  not  be  struck  with 
the  great  probability  of  its  truthfulness,  and  authenticity.  It 
was  natural  that  Galerius  should  have  felt  so  bitter  a  hatred 
toward  a  class  of  men,  Mhom  he  believed  to  be  the  enemies  of 
the  Jtoman  civilization.  When,  as  he  states,  he  captured  the 
■writings  of  Zoroaster  in  the  camp  of  the  Persian  king,  and 
discovered  their  analogy  to  the  Christian  writings,  he  deter- 
mined to  use  them  to  expose  the  fraud  of  the  Christian  priest- 
hood, in  holding  out  this  plagiarism  of  Persian  paganism  to 
the  Roman  people  as  the  word  of  God.  It  would  seem  that  the 
fraudulent  nature  of  the  Christian  teachings  were  fully  made 
out  by  the  contparisou  instituted  by  Diocletian,  of  the  Zoroa.s- 
trian  and  Christian  tenets,  dogmas  and  doctrines,  and  hence 
the  wise  decree  of  Diocletian  against  the  monstrous  scheme  of 
deception.  It  would  also  seem  that  the  Christian  priesthood  have 
undergone  but  little  change  in  all  the  centuries  that  have  since 
rolled  away ;  for  we  have  them  to-day  i>Iotting  to  overthrow 
the  republican  and  liberal  institutions  of  this  country,  as  they 
did  the  then  most  advanced  and  beneticent  institutions  of  the 
Roman  Empire. 


GEORGE   DEY VERDUN.  225 


GEOt^GE  DEVVEt^DOfl. 


"  I  ADDRESS  YOU,i\[ONSiEUR  : — I  first  made  the  acquaintance 
of  one  Edward  Gibbon  at  Lusanne,  and  we  associated  in  a  book 
whicli  was  a  failure,  called  "  INIenioires  de  la  Britagne,"  and 
afterwards  1  speak  of  him,  in  my  llesearch  into  the  Rise  and 
Progress  of  Christianity,  and  it  called  forth  a  work  from 
Gibbon  and  myself  called  ^Eneas,  The  Lavvgiver,  in  the  Eleu- 
sinian  Mysteries  ;  and  I  was  just  as  well  convinced  as  a  mortal, 
as  I  have  since  become  as  a  spirit,  that  the  Eleusinian  INIys- 
teries,  helped  to  make  up  Christianity  as  at  present  set  forth  ; 
and  those  Eleusinian  M^'steries  were  composed  of  books  com- 
memorative of  the  Grecian  harvest  home,  and  at  the  harvest 
time  they  ate  or  drank  the  blood  of  Bacchus  in  the  juice  of  the 
grape  in  conjunction  with  eating  the  bread  or  body  of  Ceres, 
the  Goddess  of  Corn  ;  and  here  you  have  the  real  foundation 
of  the  supper  of  Jesus.  An  investigation  into  the  ancient  Greek 
will  satisfy  any  person  of  the  truth  of  what  I  here  assert.  In 
the  mouth  of  this  ^neas  are  put  the  words  that  signify;  "I 
am  the  bread  and  the  life."  He  acts  as  the  hero  in  the  tragedy 
or  affairs  of  life.  This  book  is  one  that  the  Christians  have 
done  all  they  could  to  suppress.  Q,ues.  What  was  the  title 
of  the  book?  Ans.  "^neas:  the  Lawgiver  of  the  Eleusinian 
Mysteries."  Ques.  Is  it  extant?  Ans.  Yes;  but  it  is  very  rare. 
It  is  one  of  Gibbon's  works,  but  difficult  to  find  it.  The  clergy, 
after  the  death  of  Gibbon  bought  up  all  copies  but  what  were 
in  the  hands  of  a  lew  individuals,  to  prevent  it  from  becoming 
public.  Christianity  as  I  find  it  in  spirit-life,  is  a  com- 
bination of  Indian,  Persian,  Egyptian  and  Grecian  mytholo- 
gies ;  and  all  that  they  set  forth  as  being  accomplished  by  their 
god-man  Jesus,  can  be  found  in  those  ancient  mythologies. 
Such  Messieurs,  has  been  the  result  of  both  my  mortal  and 
spirit  investigations.  T  thank  you,  because  I  wish  the  truth  to 
be  known.  [You  are  a  thousand  limes  welcome.  It  is  for  us 
to  thank  you  spirits  who  come  back  here,  to  give  this  informa- 
tion about  things  that  have  been  so  covered  up  or  destroyed.] 
It  is  just  as  necessary  for  us  to  give  you  the  information,  as  it 
is  for  you  to  receive  it ;  because  it  is  a  law  of  recompense  for 
the  mistakes  of  those  who  have  lived  before  you.  M.  Deyver- 
dun  is  my  name." 

Refer  to  Biographie  Universelle  for  account  of  Deyvcrdun. 

Perliaps  the  time  has  come  when  those  "Critical  Observa- 


226  ANTIQUITY  UNVEILED. 

tions"  of  Gibbon,  will  be  of  greater  general  interest  than  they 
were  when  the  Christian  clergy  bought  up  that  work,  over- 
throwing Warburton's  hyiwthesis  as  to  the  divine  authority  of 
Moses  as  a  lawgiver.  It  may  yet  be  our  privilege  to  obtain  that 
work,  and  give  it  to  the  w»rld,  in  a  new  edition,  with  such 
notes  and  connnonts  as  the  work  undoubtedly  nieiits.  But  the 
striking  feature  of  the  conununication  of  Deyverdun  is,  that 
our  attention  should  be  directed  to  this  subject  at  this  time  and 
in  this  counectiou. 


Heinmch  BbephQPd  Gottlob  Paulus. 


"  I  SALUTE  YOU,  MYXHEEK  :— Has  it  ever  crossed  your  niind 
that  in  all  tliese  conununications  that  have  been  given  to  you 
in  regard  to  Cln-istlanity,  tliat  tliere  is  one  gospel  about  which 
very  little  luiri  been  said — namely,  that  of  St.  Matthew.  You 
have  had  communications  in  relation  to  the  (Jospels  of  St. 
Luke  or  St.  I^ucian,  of  St.  Mark  or  St.  Marcion,  and  of  St. 
Jolm  or  Apollonius,  but  30U  have  had  none  about  the  ( Jospel 
of  St.  Matthew.  As  a  student  of  the  so-called  Scriptures, 
when  in  eartli  life  I  was  struck  by  the  fact  that  I  could  not  (ind 
an  original  Gospel  of  St.  Matthew.  The  otiu-r  three  gosi)els  I 
found  accounted  for  in  the  way  they  have  been  explained  to 
you.  The  reason  of  this  was  that  tlie  Gospel  of  St.  Matthew 
wa.s  a  very  dilliMvnt  gosprl  from  the  other  three,  and  originally 
was  written  in  the  Hel)raic-Samaritan  tongue.  It  is  of  lM»(eni- 
cian  origin  and  embodies  tiie  IMiienician  idea  of  a  god-saviour, 
and  in  that  tongue  was  known  by  tlie  title  of  Mathicuo.  'I'he 
"ma"  meant  s|»irit  or  life  as  it  exists  in  the  human  form  ;  the 
"thieu"  is  analogous  to  tlie  Greek  "theus;"  and  "o"  is  tlie 
everlasting  circle;  and  the  whole  word  Matliieuo  nu-ant  tiie 
spirit  of  (Jod  working  in  an  eternal  circle.  And  it  was  so 
undt-rstood  in  the  days  of  Hasilidesthe  (inostic,  almut  -tX)  A. 
I).,  wliose  writings  were  e.\tant  in  the  days  of  Faust  or  Kaus- 
tus,  and  were  publislu-d  by  him.  Indeed  this  was  one  of  tlie 
reasons  why  the  priest^  incarcerated  him  and  levieil  upon  his 
l)roperly,  and  souglit  to  suppress  tlie  pnhiieatlon.  A  few  copies, 
iiowever,  are  still  extant,  one  of  whieli  copies  came  to  my 
notice.     Tlie  whole  of  that  work  wits  ascribed  to  the  action  of 


PAULUS.  227 

the  Buddhist  council — of  Zaiska  I  think  it  was  called — held 
under  the  authority  of  the  Hindoo  ruler  or  king,  Ardilua 
Babekra,  a  Buddiiistic  priest  and  king.  It  was  the  digest  of 
the  sixteen  gospels  of  Deva  Bodhisatoua,  all  teaching  of  gods 
or  god-men  who  were  regarded  as  saviours  of  mankind.  This 
Mathieuo  claimed  to  be  the  principal  disciple  of  Deva  Bod- 
hisatoua, or  supporter  of  the  doctrine  of  Christos,  in  connec- 
tion with  one  Arjoun  ;  and  that  while  the  first  was  the  St. 
Peter,  the  second  was  the  St.  John  of  the  Phoenician  gospel  of 
Mathieuo.  This  Phoenician  version  of  the  life  adventures 
and  career  of  Christos  was  accepted  as  sacred,  and  applied  in 
their  worship  of  their  sun-god  or  god  of  ftre,  by  the  Phoeni- 
cians. There  is  a  passage  that  you  will  find  in  the  Christian 
Scriptures,  of  letting  your  seed  pass  through  the  fire  to  Molech. 
This  Phoenician  St.  Mathieuo  account  of  Christos  fell  into  the 
hands  of  the  Armenians,  and  became  their  sacred  gospel  as 
far  back  as  the  days  of  Abraham,  and  continued  so  until  A.  D. 
350,  when  it  was  adopted  by  tiie  priests  and  rulers  of  Cathol- 
icism, who  in  order  to  get  the  Armenians  to  agree  with  or 
follow  their  doctrines,  inserted  in  it  the  sacred  scriptures,  and 
this  is  the  origin  of  the  gospel  of  St.  Mathieuo  as  I  read  it  in 
the  Armenian  tongue.  In  my  life  I  was  what  might  be  termed 
a  Unitarian,  or  one-god  man,  and  it  was  the  knowledge  of 
the  facts  I  have  stated  that  made  me  an  opponent  of  the  New 
Testament.  The  Armenian  gospel  which  came  into  my  hands 
I  obtained  from  a  Greek,  Constantius  by  name.  He  had  ob- 
tained it  at  a  town  in  Armenia  near  the  foot  of  Mt.  Ararat, 
and  he  showed  me  that  it  was  of  Armenian  origin.  I  tried  to 
get  it  translated,  which  I  found  most  difficult,  because  it  was 
written  before  the  time  of  Attila,  the  Hun,  and  was  in  a  very 
ancient  text.  After  a  great  deal  of  trouble  I  found  an  Arme- 
nian at  the  Hague,  in  Holland,  who  understood  the  ancient 
Armenian  alphabets  as  they  had  been  handed  down  from  his 
ancestors,  who  explained  their  meaning  to  nie.  Faust  had  the 
same  Armenian  gospel  of  Mathieuo  translated  by  one  Joan- 
nes, but  this  Armenian  copy  was  nearly  the  same  as  the 
Gospel  of  St.  Matthew  now.  But  I  undertook  to  find  the 
whole  matter  out  for  myself  and  through  the  assistance  of  the 
Armenian  named,  translated  it  into  German.  But  it  was  never 
published,  on  account  of  the  opposition  of  my  children.  I 
think  the  original  and  the  translation  could  still  be  found  by 
applying  to  one  of  my  relatives,  who  has  them  in  possession 
at  this  time.    I  died  at  Heidelberg  in  1851." 

Refer  to  McClintock  and  Strong's  Cyclopaedia  of  Ecclesias- 
tical Literature  for  account  of  Paulus. 


228  ANTIQUITY  UNVEILED. 

In  view  of  the  unanimous  ancient  testimony  that  the  Oospel 
of  Mattliew  was  not  originally  written  in  Greek,  and  was 
written  in  a  Syro-Chaklaic  tongue,  it  is  marvellous  that  modern 
Christian  priests  should  have  committed  the  fatal  blunder  of 
claiming  that  there  was  also  an  original  Greek  version  of  that 
Gospel.  That  the  Greek  version  of  the  first  Gospel  should 
only  be  a  translation  of  a  SyroChaldean  original,  is  u  fact  that 
settles  the  question  for  the  otlier  three  gospels  as  well.  Being 
all  of  the  same  nature,  as  they  appear  in  the  Greek,  they  are 
equally  copies  of  translations  of  older  originals  in  some  other 
tongue.  Being  in  Greek,  they  are  the  work  of  Marcion,  Lucian 
and  AjioUonius,  who  were  all  educated  Greeks,  and  who 
doubtless  used  the  same  original  or  originals  in  giving  their 
respective  versions 'thereof.  The  claim  that  Matthew  ever 
wrote  a  Greek  Gosptl  is  preposterous,  for  being  a  Jew,  as  is 
claimed,  he  could  not  have  written  in  Greek,  being  uneducated 
even  in  the  learned  Hebrew  tongue.  It  must  not  be  forgotten 
that  it  is  not  claimed  that  the  original  of  Matthew  was  in  the 
Hebrew  of  the  learned  priesthood,  but  in  the  connnon  tongue 
of  f<yria,  ("appadocia,  Messopotamia  and  Palestine.  It  is  known 
that  Apollonius  wrote  in  that  conglomerate  or  mixed  Syro- 
("haldaic  tongue. 

Thus  do  modern  Christian  divines  labor  against  truth 
reason,  and  common  prudence,  to  conceal  the  fact  that  the 
(Jospel  of  Mathii'uo,  of  the  Buddhistic  canons,  afterwards 
adoj)(ed  by  tlie  riuenicians,  and  still  later  by  the  Armenian 
I)riesth(M)d  as  their  sacred  gospel,  was  the  original  of  the  com- 
jiaratively  modern  Greek  canonical  Gospel,  according  to  St. 
Matthew.  We  have  cited  more  than  enough  of  Clirislian 
admissions,  to  show  that  what  the  spirit  of  Paulus  claims  in 
rt'lation  to  the  origin  and  nature  of  the  canonical  Christian 
(Josju-l  of  St.  Matthew,  is  not  only  possiljle,  but  most  probal)ly, 
if  not  certainly  true. 

From  what  Jerome  luj^  testified  in  relation  to  a  Na/.arene  or 
Syrian  gospel,  :ls  being  identical  with  the  (Jospel  of  Matthew, 
as  found  in  our  reference  to  McClintock  and  Strong's  Cyclopa*- 
dia  of  Ecclesiastical  liiterature,  there  is  little  doubt  that  al)out 
o")0  A.  D.,  as  the  spirit  of  Paulus  states,  tlie  Catholic  priesthood 
sr)nght  to  win  over  the  Armenian  worshippers  of  tiie  Hindoo 
Christ  OS,  by  canonizing  and  adopting  the  J  {uddhistic- Armenian 
gospel  of  .Matiiieuo.     Should  tlie  cojjy  of  the  Armenian  gosi)el 


PAULUS.  229 

of  Mathieuo  be  found  of  which  the  spirit  of  Paukis  speaks,  it 
will  be  hardly  worth  while  for  the  Christian  priesthood  to 
continue  to  insist  that  the  first  gospel,  or  the  original  one,  has 
any  claim  to  be  regarded  as  a  sacred  or  divine  book,  and  with 
its  downfall,  the  other  gospels,  and  the  epistles  will  have  to 
share  its  fate.  Bold,  fearless  and  independent  as  was  Paulus, 
the  acknowledged  leader  of  German  Rationalism,  and  much 
as  he  Avrote  throwing  doubt  upon  the  authenticity  of  the  New 
Testament ;  he  never  made  known  his  weightiest  reason  for 
impeaching  the  sanctity  of  that  compilation  of  ecclesiastical 
plagiarism  and  deception.  As  a  spirit  he  comes  back  and  dis- 
closes that  reason  in  the  clearest  and  most  satisfactory  manner. 
From  a  learned  doctor  of  this  city,  we  have  learned  the  fact 
that  Paulus  was  opposed  by  his  family  and  relatives  without 
exception,  which  accounts  for  his  suppression  of  his  transla- 
tion of  the  very  ancient  Armenian  gospel  of  Mathieuo, 

The  spirit's  reference  to  a  Latin  or  Greek  translation  of  the 
Armenian  Gospel  of  Mathieuo  by  Joannes,  for  Faust  or  Faustus, 
and  his  incarceration,  and  the  confiscation  of  his  book,  can  have 
reference  only  to  the  following  fact  as  mentioned  in  the 
American  Cyclop<iedia,  article  "Faust." 

"At  the  sacking  of  Meutz,  in  1462,  by  one  of  the  two  rival 
archbishops,  Adolph,  of  Nassau,  Faust's  workmen  were  scat- 
tered, and  the  printing  process,  Avhich  had  been  kej^t  as  a 
secret  in  Mentz,  was  divulged  by  them  in  other  countries.  A 
short  time  afterwards,  however,  Faust  was  enabled  to  resume 
his  operations." 

Be  that  as  it  may,  there  is  good  reason  to  question  the  truth 
of  the  spirit's  statement  that  he  saw  a  copy  of  Faust's  published 
translation  of  the  Armenian  gospel  of  Mathieuo— confirmed  as 
fully  as  his  communication  is  by  general  historical  facts  in  all 
other  essential  respects. 


230  ANTIQUITY  UNVEILED. 


SICEBEJ^T  HflVEl^CflMP. 

"Good  morning,  sir: — Let  us  not  darken  counsel  with 
mimy  words.  It  is  this  sentence  that  lias  caused  the  present 
chaos  of  beliefs.  All  truth  is  simple,  and  possesses  the  beauty 
of  symmetry',  whilst  lying  words  need  good  memories  to  sub- 
stantiate them.  No  man  that  ever  lived,  or  perhaps  who  will 
live  after  me,  devoted  more  of  his  time  to  the  close  analysis  of 
the  Greek  and  Latin  classics  than  myself.  JJut  after  all  the 
study  of  the  manners  and  customs  of  the  East,  I  find  that  there 
is  nothing  in  Christianity  but  what  existed  before  that  word 
was  even  introduced  ;  and  my  authorities  can  be  found  in  any 
library  without  proceeding  to  the  trouble  of  looking  for  more 
proof  upon  the  real  identity  of  such  a  mad  creation  of  mortal 
man  as  Jesus  Christ.  I  knew  it  when  here.  I  was  false  to  my 
trust.  Why?  On  one  hand  stood  honor  and  preferment;  on 
tlie  other  hand  stood  disgrace  and  despair.  The  further  1  went 
into  the  investigation  of  the  claims  of  Christianity,  the  more  I 
became  convinced  that  it  was  a  damnable  imposition.  First 
from  the  writings,  as  translated,  of  a  follower  of  Apollonius  of 
Tyana,  called  JJamis,  and  which  was  extended  at  the  Court  of 
Tiberius  Ciesar,  and  was  there  written  by  one  who  has  no  his- 
torical name,  called  Allosius.  This  man  had  it  direct  from 
Damis  himsolf;  and  this  was  in  the  possession  of  the  iSociete 
Jiiograplu(iuo,  and  it  was  submitted  to  me  at  Leyden  by  tlie 
French  Embassador.  I  examined  it  and  returned  it  to  them 
marked  in  (Jernian  with  this  sentence  that  "No  stronger  pnx)f 
could  be  had  tliat  Jesus  Clirist  was  Apollonius  of  Tyana,  and 
also  St.  Paul  and  St.  John,  than  is  set  forth  in  this  manuscrii)t," 
and  I  never  saw  it  afterwards  nor  any  one  else  ;  but  it  was 
sulimittfd  to  me  simply  because  I  was  the  only  one  at  that 
timi',  that  held  the  key  to  the  writings  there  exi)r«'sscd  or  set 
forth.  [Was  that  writing  the  manuscrij)t  of  Apollonius'.']  It 
was  the  writing  of  his  disciple  J)amis.  Now,  I  havi-  no  doubt 
but  that  this  manuscript  exists,  for  I  think  that  the  one  that 
was  entrusted  with  it  was  of  such  an  ambitious  character  that 
hi'  held  it  and  left  it  to  his  heirs.  [Do  you  remember  who  that 
was?]  I  do  not  know  whether  you  will  find  his  name  extant 
or  not,  but  lie  was  known  as  IMerre  Durand,  he  kept  it  to  extort 
money  from  tlie  Christians  or  Catholic  eU-rgy.  [What  jjosition 
did  be  hold  at  that  time?]  At  that  time  lie  was  Sicrctary  in 
the  diplomatic  corps  ;  and  he  was  a  messenger,  lie  was  a  good 


HAVERCAMP.  231 

scholar  himself,  and  understood  the  points  that  I  had  made 
there,  and  it  was  necessary  to  buy  his  silence.  All  those  anno- 
tations of  mine  upon  the  characters  in  the  Hebrew  Bible,  (the 
Old  Testament)  were  muniticently  paid  for  by  parties  interested 
in  the  propagation  of  Christianity.  That  is  they  bought  me, 
to  make  them  clear  as  possible,  in  order  that  they  might  be  a 
standing  reference  to  future  generations.  All  these  notes  and 
comments  have  been  a  burden  on  my  shoulders  as  a  spirit ; 
and  I  wish  to  add  that  I  have  something  further  to  say,  but  I 
cannot  get  the  proof,  and  I  want  to  furnish  you  with  the  abso- 
lute proof.  On  some  future  occasion  I  think  I  can  give  you 
direct  information  that  will  tend  to  make  all  priests,  both 
Catholic  and  Protestant  think,  to  use  an  old-fashioned  term, 
that  "A  hornet's  nest  has  broken  loose."  But  you  see,  in  the 
first  place,  I  have  to  feel  my  ground  througli  this  medium. 
That  is,  to  be  able  to  force  my  ideas  in  such  a  clear  and  lucid 
manner,  that  they  can  never  be  disputed  hereafter.  This  is 
only  an  experiment  for  me,  for  what  I  shall  do  hereafter  at  a 
fitting  opportunity.  You  may  sign  me  Sigebert  Havercamp, 
Professor  of  Rhetoric  in  Leyden  University.     Died  in  1742." 

Refer  to  Biographie  Generale,  for  account  of  Havercamp. 

From  the  above  account  of  Havercamp,  it  niaj'  be  seen  that 
he  Mas  a  very  learned  man,  in  all  that  appertained  to  antiqua- 
rian literature  or  numismatics.  He  was,  therefore,  the  person 
of  all  others  who  would  have  been  likely  to  have  been  sought 
to  explain  the  nature  of  the  manuscript  of  which  he  speaks.  It 
is  this  truly  learned  man's  spirit  that  tells  us,  through  the 
organism  of  a  medium,  who  never  heard  of  him,  that  his  study 
of  Oriental  manners  and  customs,  convinced  him,  when  on 
earth,  that  there  was  nothing  whatever  original  about  Christ- 
ianity, so-called  ;  and  that  everything  relathig  to  it  existed 
before  the  word  Christianity  was  known.  Yet  such  was  the 
tyranny  exercised  over  even  the  most  learned  men  of  his  time, 
by  those  interested  in  propagating  that  superstitious  delusion, 
that  Havercamp  did  not  dare  to  divulge  the  truth  in  relation  to 
it,  as  he  knew  it  to  be.  What  but  a  curse  has  the  Cliristian 
religion  been  to  humanity  ?  Rightly  does  the  spirit  of  Haver- 
camp characterize  it  as  a  "  damnable  imposition."  But  the 
great  disclosure  made  by  this  spirit,  is  the  fact  that  as  late  as 
the  eighteenth  century,  a  translation  (we  presume  in  Latin,)  of 
the  writings  of  Damis,  the  beloved  disciple  of  Apollonius  of 
Tyana,  made  by  one  Allosius,  at  the  Court  of  Tiberius  Ciiesar, 
was  still  in  existence.     The  spirit  tells  us  that  Allosius,  the 


232  ANTIQUITY   UNVEILED. 

translator,  had  the  original  manuscript  directly  from  the  hands 
ofDuniis  himself.  This  translated  Mork,  it  seems  came  into 
the  Societe  Biographique,  of  France,  and  was  submitted  to 
Havercamp  for  examination,  as  the  pei"son  best  calculated  to 
determine  its  character  and  value.  Tlie  spirit  tells  us  tluit  after 
examining  it,  he  returned  it  to  the  French  embassy  with  tliis 
sentence  written  upon  it  :  "No  stronger  proof  could  be  had 
that  Jesus  Christ  was  Apollonius  of  Tyana,  and  also  St.  Paul 
and  St.  John,  than  is  set  forth  in  this  manuscript." 


CHflf^IiES  DE  Bt^OSSES. 


"CJooD  PAY  .«IK  :— I  was  the  first  president  of  the  parlia- 
ment of  Jiurgundy,  about  from  17G0  to  1770  ;  but  it  is  not  of 
that  I  wisli  to  speak.  It  is  in  relation  to  my  literary  labors, 
rather,  that  I  would  speak.  I  wrote  a  work  called  The  Wor- 
ship of  the  Fetich  Gods,  the  piincij)al  object  of  which  was  to 
show  the  brlief  of  the  Al'riean  IiIIh-s  in  spirits.  Insti-ad  of  in- 
dividualizing them,  they  generall/ed  them,  sueii  as  the  si)irits 
of  the  air,  of  lire,  of  water,  of  lightning,  storms,  eartliciuakes, 
etc.,  all  of  which  tluy  bilieve  are  evil  spirits  trying  to  ruin 
them  through  their  dtslructive  agencus  ;  the  power  of  which 
they  so  well  knew.  P.ut  it  is  not  of  this  book  i»arlicul:irly  that 
I  desire  especially  to  hold  forth  at  this  time.  No  man,  except- 
ing mysell,  ever  undertook  to  collect  the  writings  of  Sallust. 
I  colUetcd  almost  .seven  hundred  (ktached  fiagmt'Uts  written 
l>y  bini,  and  trieil  to  jjuL  them  in  i  laee,  in  ordir  to  supjily  the 
missing  parts.  I  n  jiursiiiiiLrtliis  work  ;iniU'.\aininingtbe  history 
of  ins  tinii's,  the  first  thing  tliat  struck  my  attention  was  the 
manifest  s;imeness  of  all  religions.  That  is,  I  discovered  that 
(  bristianily  was  a  mixture  of  the  preceding  religions,  and  that 
it  ushered  into  the  world  .nothing  that  was  new,  or  noibing 
but  what  pagan  martyrs  had  died  scores  of  limes  for  main- 
taining, before  there  was  ever  a  Christian  martyr.  And  a  most 
sintrnlar  feature  of  tho.se  writings  was  tlie  simple  changi's  that 
bad  been  made  in  nanu-s.  First  then' was  a  lirahm,  then  the 
.Iiulian  Ai)raham,  then  the  I\iryptian  Ibrahani  ;  all  of  these 
.seemed  to  in-  the  hero  of  the  saine  tale.  Then,  in  referring  to 
the  writings  of  the   prehistoric  Sanchoniathon,  I   found  that 


CHARLES  DE  BROSSES.  233 

this  same  Brahm  flourished  as  a  god  among  the  Phoenicians. 
Then  we  find,  with  a  little  alteration  of  idiom,  the  Grecian 
Bacchus,  who  was  undoubtedly  the  same.  And  the  striking 
analogy  to  the  same  original,  of  several  other  deities,  can  be 
traced  by  any  patient  student.  If  he  proceeds  further,  those 
writings  of  Sallust  will  show  him  that  the  Christian  religion 
Avas  lirst  put  into  its  present  shape  by  the  librarian  of  Ptolemy 
Philadelphus  ;  I  fail  to  recall  his  name.  [The  spirit  doubtless 
referred  to  Demetrius  of  Phalerus,  the  learned  friend  and 
librarian  of  the  two  first  Ptolemies,  who  died  after  283  B.  C] 
And  that  work  was  utilized  by  Apollonius  of  Tyana  first,  and 
Ammonius  Saccas  afterward.  Ptolemy  Philadelphus  being  a 
great  scholar  for  his  time,  offered  rich  rewards  for  all  kinds  of 
manuscripts,  or  papyrus  rolls ;  and  learned  men  from  all 
nations,  impelled  by  their  desire  for  the  reward,  came  to  Alex- 
andria ;  and  these,  comparing  their  various  religious  books, 
found  that  but  one  religion  ran  through  them  all ;  a  leading 
iwint  of  similarity  being  some  doctrine  regarding  a  trinity. 
This  struck  Ptolemy  as  strange,  and  lie  inscribed  over  the 
doorway  of  a  temple  this  sentence  :  "  Experience  is  the  god  of 
all  morality."  If  he  had  used  the  word  guide  instead  of  god, 
it  would  have  been  better  still.  But  I  never  finished  my  work 
on  Sallust,  on  account  of  disease  ;  and  after  my  death,  in  1777, 
the  Catholics  were  very  careful  to  appropriate  all  my  writings  ; 
and  to  keep  them  from  the  public,  resorted  to  the  mean  subter- 
fuge of  pretending  that  they  were  destroyed  in  the  French 
Revolution.     Charles  de  Brosses." 

In  the  Biographic  Universelle  will  be  found  the  only  account 
we  can  find  of  historical  facts  bearing  upon  this  connnunica- 
tion,  there  being  no  English  reference  to  Charles  de  Brosses 
which  contains  any  of  the  particulars  referred  to  in  the  spirit's 
statement.  But  one  reasonable  conclusion  can  be  reached  ; 
and  that  is,  that  the  spirit  of  Charles  de  Brosses,  and  no  other 
spirit  intelligence  influenced  that  communication.  In  relation 
to  the  spirit's  statement  as  to  the  nature  of  his  treatise  on 
fetich  worship,  how  fully  it  is  borne  out  by  the  historical 
account  of  it.  The  reader  nuiy  see  the  nature  of  his  researclie.s 
and  their  extent,  and  can  form  some  judgment  of  his  qualifi- 
cation to  know  whereof  he  speaks  as  a  spirit.  The  fact  that  tlie 
writings  of  Ballust  were  so  mutilated  and  scattered,  shows  that 
those  who  were  engaged  in  that  vandalism  had  some  special 
reason  for  that  destruction.  The  wonder  is,  that  the  destruc- 
tion had  not  been  total  instead  of  so  partial  and  general.  No 
doubt  the  Christian  clergy,  into  the  hands  of  whom  the  karn- 


234  ANTIQUITY  UNVEILED. 

ing  of  the  whole  ancient  world  came,  on  the  decadence  and 
final  suppression  of  anti-Christian  learning?,  saw  in  those 
writings  of  Sallust  just  what  de  JJrosses  discovered  there,  the 
fact  plainly  disclosed,  that  their  boasted  Christian  religion  was 
hut  ancient  paganism  in  a  modernized  dress,  and  that  it  had 
been  put  in  shape  by  Demetrius,  the  Alexandrian  librarian  of 
Ptolemy  Pliiladelphus,  more  than  283  years  before  the  so- 
called  birth  of  Jesus  Christ.  In  relation  to  Sallust,  Johnson's 
Universal  Encyclopaidia  sa3's  : 

"  Caius  Sallustius  Crispus,  born  in  86  IJ.  C,  at  Amit^nunn, 
in  the  country  ot  the  Sabines,  of  a  wealthy  plebeian  family  ; 
was  elected  tribunis  plebis  in  52  ;  expelled  from  the  Roman 
senate  by  the  censors  on  account  of  tlie  dissi])ateil  and  scan- 
dalous life  he  led  ;  reinstated  in  the  senatorial  dignity  in  47  by 
being  elected  pra'tor,  probably  by  the  aid  of  Ciusar,  to  whose 
l)arty  he  belonged,  and  wliom  he  accompanied  to  Africa  in 
4fi ;  was  ai)p()int('d  proconsul  of  Numidia,  and  returned  to 
Home  l()a<lcd  witii  riciies  ;  formed  the  magnilieent  Jlorti  Sal- 
lustani  (garden  of  Sallust)  on  the  (iuirinalis,  and  lived  in  lux- 
urious retirement,  devoting  himself  to  tl>e  study  of  history. 
Died  at  Rome  34  B.  C.  Of  his  Historiarum  Lil)ri  QuiiKpie 
only  fragments  are  extant,  but  his  Jiellum  Catilinarium  and 
]{ellum  Jujurthinum  have  been  preserved,  and  are  much 
ui)i)reeiated." 

It  will  be  seen,  therefore,  tiiat  if  that  history,  by  Sallust,  in 
five  books,  contained  tlie  record  ()f  facts,  made  before  the 
alleged  birth  of  Jesus  Christ,  that  showed  tliat  the  religion  now 
taught  in  his  name  was  sul)stanlially  compiled  and  arranged 
nearly  three  hundred  years  before  tliat  time  ;  that  its  destruc- 
tion as  a  liistory  was  a  necessity  to  the  Christian  clergy  who 
were  teaching  the  Christian  religion  as  original  and  new,  as 
well  as  divine. 


THOMASIUS.  235 

cHf^iSTiflfl  THO]V[flsids. 

Jurist  and  Pietistic  Philosopher.— Lecturer  at 
Liepsic  and  Halle. 


Good  day,  mynheer  :— I  have  had  my  name  announced,  in 
order  to  save  time,  whicli  is  precious  to  us  spirits  while  con- 
trolling. We  want  to  say  all  tnat  we  possibly  can,  bearing  upon 
the  subject  we  intend  to  communicate  about,  without  exhaust- 
ing our  forces  in  giving  names.  After  a  thorough  study  of  the 
Latin  and  Greek  classics,  I  determined  that  the  German  people 
should  have  the  benefit  of  reading  these  in  their  own  language, 
and  I  was  the  hrst  that  really  brought  this  about.  But  I  was 
struck  with  a  copy  of  Luther's  revision,  or  a  copy  from  the 
Latin  which  I  read.  Now,  Martin  Luther  was  a  great  priest 
and  philosopher  and  none  knew  better  than  he,  in  spite  of  his 
exhortations  to  the  contrary,  that  Jesus  Christ  was  a  myth,  and 
that  Apollonius  of  Tyana,  was  the  saviour  of  the  Christian  New 
Testament ;  but  as  the  century  was  dark  in  which  lie  lived,  he 
shaped  a  reform  as  best  he  could,  under  the  circumstances.  For 
if  he  liad  acknowledged  the  truth,  he  would  have  been  in- 
stantly sacrificed  to  popular  fanaticism ;  and  at  his  death,  he 
left  papers  certifying  to  what  he  really  did  know,  in  regard  to 
the  Christian  Scriptures  ;  and  it  was  these  pa^wrs  that  made 
the  various  schisms  after  his  death.  But  from  the  days  of 
Eusebius  this  Christian  myth  Jesus  had  such  a  hold  upon  the 
popular  mind  that  it  was  impossible,  for  fear  of  death,  to  otter 
any  fact  in  relation  to  that  myth ;  or  in  rebuttal  of  the  life, 
adventures,  and  character  of  Jesus.  These  reformers,  seeing 
very  little  difference  between  Apollonius  of  Tyana  and  Jesus 
the  myth,  said  it  made  no  difference  whether  the  myth  was 
accepted  or  the  other — it  would  all  be  rectified  in  the  future 
spirit  life  ;  and  this  has  been  a  fatal  mistake  for  centuries,  and 
one  which  will  require  all  the  gigantic  efforts  of  nuxterialists 
of  the  present  day  to  free  themselves  from,  because  they  have 
bL'en  cheated,  defrauded  and  deluded  by  those  who  ought  to 
have  been  the  true  friends  of  mankind — namely  the  priests. 
But  I,  in  my  day,  could  not  state  to  those  who  came  under  my 
instruction,  what  I  really  knew  in  regard  to  the  astrological 
formation  of  all  religions ;  and  therefore  spoke,  at  several  times, 
Avith  the  hope  that  it  would  be  understood  in  an  allegorical 
sense  ;  but  there  were  few  who  had  the  patience  to  follow  out 
what  I  suggested  to  them.     As  a  spirit,  I  would  say,  that  the 


236  ANTIQUITY   UNVEILED. 

Gorman  materialistic  orders  of  to-day,  would  never  have  met 
"svith  the  progress  they  have,  if  Jesus  of  Nazareth,  the  myth, 
liad  been  set  hefore  the  people  in  the  real  life  and  adventures 
of  Apollonius  of  Tyana.  They  would  then  have  had  a  substan- 
tial historical  basis  to  point  to,  whilst  to-day,  they,  (the  Christ- 
ians) have  none  ;  and  therefore  they  throw  themselves  open  to 
tlie  opposition  of  materialists  and  the  destruction  of  true  Spirit- 
ualism. This  much  for  myself,  with  the  hope  that  it  will 
do  good." 

Refer  to  the  Biographic  Generale  for  account  of  Thomasius. 

The  spirit  speaks  of  Luther's  revision  of  the  Bible  which  was 
translated  from  tiie  Ijatin,  and  testifies  that  in  that  work  there 
was  evidence  of  the  fact  that  Jesus  Christ  was  a  myth,  and 
ApoUonius  of  Tyana  the  real  Saviour  of  the  Christian  Now 
Testament.  More  than  this,  the  spirit  of  the  learned  Thomasius 
testifies  that  Luther  left  writings  certifying  to  the  same  fact 
among  others  which  caused  such  a  conflict  of  religious  views 
after  the  death  of  that  great  reformer.  The  spirit  further  tells 
us  that  Luther  and  his  followers  said  that  they  saw  so  little 
diflerence  between  ApoUonius  of  Tyana  and  Jesus  the  myth, 
they  did  not  feel  warranted  in  undertaking  to  destroy  the 
Christian  dolusion  which  was  set  on  foot  by  Eusebius,  in  the 
beginning  of  the  fourth  century,  and  was  continued  until  the 
time  of  Luther,  when  it  became  so  firmly  rooted  in  the  popular 
mind,  that  even  the  sturdy  and  fearless  Luther  did  not  dare  to 
give  what  he  know  to  be  the  truth  to  the  world,  and  satisfied 
their  consciences  by  remitting  to  the  spirit  life  the  correction 
of  the  errors  of  the  mortal  life.  This  the  si)irit  tells  us  was  a 
mistake  ;  but  is  it  not  a  mistake  that  is  being  repeated  by  those 
l)ersons  wlio,  claiming  to  Ije  Spiritualists,  are  just  as  ready  now, 
as  was  Martin  Luther  and  his  fellow  reformers  in  the  Kith  cen- 
tury, to  cling  to  the  Christian  myth,  against  fact,  reason,  and 
truth?  Thomasius  tells  us  that,  one  hundred  years  after  the 
time  of  Luther,  he  could  not  state  what  he  knew  in  relation  to 
tile  astrological  formation  of  all  religions,  but  was  compelled  to 
i)e  ecntent  to  liint  at  tliat  fact,  and  to  hope  that  the  time  would 
eoMie  when  tile  allegorical  meaning  of  them  would  l>e  under- 
stood. But  the  most  significant  statement  is  where  the  spirit 
reminds  tlie  Cliristiaiis  tliat  had  tiiey  set  before  the  people, 
Jesus  of  Nazaietii,  the  myth,  in  tlie  real  life  and  adventures  of 
ApoUonius  of  Tyana,  tiny  would  have  silenced  the  prevalent 
Mateiiali>m  of  Gerniaiiy. 


SATURNINUS.  237 


The  Essenian  Philosopher.— The  Pupil  of  Ignatius 

of  Antioch. — The  Master  of  Basilldes,the 

Founder  of  Gnosticism. 


"  Peace  and  happiness  bo  with  you  all.  Hived  and  taught 
at  Antioch  from  about  A.  D.  50  to  A.  D.  125.  I  am  set  down  by 
moderns  as  a  Gnostic ;  and  this  mistake  has  been  made  pur- 
posely, in  order  to  hide  and  destroy  my  real  teachings.  In 
reality  I  was  an  Essene,  indoctrinated  and  taught  by  Ignatius 
of  Antioch.  At  the  time  I  lived  and  taught,  the  Essenes  were 
the  Christians,  and  the  only  Christians  that  existed  at  Antioch. 
I  met  and  conversed  and  exchanged  philosophies  with  Aix>llo- 
nius  of  Tyana  and  Damis  his  disciple.  We  were  Conmumists, 
and  all  that  you  find  set  down  as  the  teachings  of  Jesus  of 
Nazareth  were  taught  by  me.  They  were  obtained  from 
Apollonius,  who  gave  them  to  me  in  exchange  for  what  I 
knew  of  the  Gyjnnosophists,  about  A.  D.  65.  It  was  the  revised 
statutes  or  mixture  of  Brahmism  and  Buddhism,  as  established 
at  the  great  council  of  Asoka  in  India  (the  Brahmanistic  and 
Buddhistic  council  of  Nice)  ;  and  it  took  place  before  my  time 
aiiout  two  hundred  and  fifty  years.  All  of  my  writings  were 
not  original,  but  simply  a  review  of  the  doctrines  of  my  friend, 
in  spirit,  Stilpo,  and  of,  what  might  bo  termed,  Platonism 
mixed  with  Brahmism  and  Buddliism,  which  were  in  reality 
the  foundations  of  Gnosticism ;  and  tlie  man  who  built  up 
CJnosticism  the  year  after  my  death,  in  A.  D.  125  or  12i),  Mas 
Basilides  the  Egj-ptian.  He  was  of  my  school,  and  he  fell  heir 
to  all  my  writings  ;  and  he  completed  or  laid  the  foundation  of 
Gnosticism  out  of  these  writings.  But  Gnosticism  was  unknown 
to  me.  I  was  an  Essene,  and  once  upon  a  time  I  visited  Gallata 
and  also  Corinth  ;  and  at  both  places  I  found  Apollonius  teach- 
ing under  the  name  of  Paulus  or  Paul.  [Do  you  mean  that  he 
was  tliere  teaching  at  the  time  you  were  there  teaching?]  I 
did  not  teach,  myself,  but  I  merely  went  there  on  a  visit. 
Apollonius  was  teaching  there  then,  and  always  accompanied 
his  discourses  with  spiritual  phenomena  that  you  often  see 
amongst  your  modern  mediums,  such  as  magnetizing  a  hand- 


238  ANTIQUITY    UXVEILED. 

korcliief  for  the  cure  of  the  sick  ;  and  curing  cases  of  paralysis 
by  laying  on  of  liio  hands;  and  at  the  time  when  he  wjia  in 
what  they  called  the  glorified  state,  forms  used  to  ai)pear  like 
misty  faces  looking  over  liis  shoulders  at  the  autlienee,  similar 
to  wliat  the  spirits  are  now  trying  to  perform  under  the  name 
of  etherial'zation.  This  ApoUonius  was  met  at  tlie  Temple  of 
Diana  in  Ephesus  by  the  priests  of  that  temple,  who  asked  him 
to  hold  forth  there,  and  he  did  so  ;  and  he  taught  tliere  with 
such  power  that  the  i)riests  grew  angry  for  fear  of  losing  their 
power,  and  ho  had  to  (piit  Kphesus  in  the  night-time  for  fear 
of  bL'ing  murdered,  or  losing  his  life  in  some  way.  liecoming 
dissatisfied  with  the  slow  progress  of  my  teaeliings,  and  all 
Syria  being  in  an  uproar  over  the  approaching  War  of  tlio  Jews, 
and  many  of  my  people  being  Jews,  some  of  them  left  my 
society.  Homo  r.^urned  to  it  honored.  I  found  througli  them 
that  the  Jewish  Il:il)l)i  UamaHel  had  introduced  the  pliiloso- 
pliies,  botli  of  mysolf  andof  A[)ollonius  at  Jerusalem  ;  and  that 
he  had  attributed  them  to  tlie  Jewish  prophet  llaggai,  and  he 
called  it  by  a  name  similar  to  his,  Hagiograi)ha,  which  meant 
tiie  sayings  and  doings  of  this  Jewisji  prophet  ;  as  if  ho  ha<l 
said,  tliat  they  were  ^Iven  througli  him  as  a  medium  by  the 
spirit  of  ApoUonius.  11''  did  this  in  order  to  give  tlie  credit  of 
this  pliilosopliy  to  the  Jews  ;  but  the  real  truth  in  relation  to 
all  thesj  writings,  and  all  tlie  story  of  Jesus  of  Nazareth,  as 
now  handed  down  to  moderns,  is  the  mixed  systems  of  the 
JJrahmanic,  the  Buddhistic,  tlie  Jewish,  the  Essenian,  and  the 
({n:)stic  teac'.iings.  And  these  various  systems  all  tauglit  that 
every  four  hundred  years  a  i)hilosopher  arises  who  combint'S  the 
highest  agglonicratioa  of  intelUigenceof  his  day  andgeiu-ration 
— that  i  -,  his  brain  bec<)mes  more  susceptil)le  lospiritual  tilings, 
and  tluMvfore  h  ;  bfcoin  -s  a  keener  analyzer  of  them.  [Then 
Hud  lh:v  following  Jlermes,  Zoroaster  following  IJuddha,  Plato 
following  Z  )ro;ister,  and  ApoUonius  following  IMato,  wei\'  sucli 
instaiicjs  as  you  refer  to,  wiiieh  were  ivcognized  as  starting 
new  enis  of  ri-ligious  tliiiiigiit  and  siK-eulation  ?]  Certainly,  tliat 
is  putting  it  plainer  than  I  could  tlo  ,  aixl  itis  strange  to  say, 
that  of  all  the  p.-ople  living  at  that  time,  and  down  to  tiie  lime 
of  Kas;'bius  and  the  final  overthrow  of  these  ancient  relii^ioiis 
by  Christianity,  that  all  the  most  valuable  manuscripts  ln'aring 
upon  the  ancient  gods,  lu-roes  and  philosoplu-rs,  liav(>  to  be 
loiiUcd  for  amongst  those  of  the  (Jreek  Church  and  not  the 
lioniati.  That  is,  that  in  .\niu'nia  and  Russia  you  will  be  more 
lik<'Iy  tofind  the  remains  of  those  manuscripts  than  you  will 
a'u  ):i  r  t!i.'  Catholic-;.  The  Catholics  have  a  ft-w,  but  very  few 
of  them.  Pop'  after  T'op->  d.'stroved  them  in  their  religious 
fanaticism  ;  and  what  the  Catholics  do  hold  of  them,  are  hebl 


SATURNINUS.  239 

by  obscure  individuals,  and  are  very  hard  to  find.  I  left  a 
document  translated  from  the  Syriac-Cappadocian  tongue  that 
I  translated  verbally  as  it  was  given  to  me  by  Apolloiiius,  at 
the  time  of  my  meeting  with  him  at  Antioch.  [Translated  into 
what  language?]  A  mixture  of  Hebrew  and  Armenian  was 
the  language  used  at  Antioch  in  those  days.  [You  say  you 
translated  it  from  the  Syriac-Cappadocian  language  ?]  I  took 
it  down  as  it  fell  from  his  lips,  in  that  tongue.  He,  Apollonius, 
through  his  superior  spiritual  insight,  held  direct  connimnica- 
tion  in  my  presence  with  the  spirit  of  Gautama  Buddha.  [Do 
1  understand  you  rightly  ?  You  were  present  when  Ajjollonius 
was  controlledby  the  spirit  of  Gautama  Buddha?]  Yea.  [Please 
state  what  the  nature  of  the  communication  was?]  This 
Gautama  went  on  to  say,  through  his  instrument,  that  all  that 
he  received  was  given  through  the  spirit  or  the  overshadowing 
of  the  spirit  of  Krishna  ;  that  this  Krishna  said  he  received  it 
from  Zoroaster  the  elder  ;  and  Zoroaster  the  elder  said  that  he 
received  his  notions  of  Orniuzd,  the  light,  and  Ahriman,  the 
devil  or  evil,  from  a  spirit  who  had  lived,  and  was  a  king  in 
Messojiotamia,  two  thousand  years  before  his  time,  but  that  all 
their  followers  had  corrupted  their  sayings,  and  claimed  that 
they  received  them  from  God  himself.  And,  so  there  was  a 
connection  in  the  control  of  this  Gautama  Buddha  with  ancient 
spirits  occupying  1G,500  years.  [Running  back  through  all  that 
period?]  Yes.  [Buddha  said  this?]  Yes.  Through  Apollo- 
nius; and  these  systems  or  spirit  teachings  were  all  cases  of 
origiuatingreligions  in  isolated  civilizations — that  is  at  the  time 
of  their  being  taught,  they  had  reached  their  height  of  grand- 
eur, and  then  came  on  their  decay,  and  their  writings  were 
stolen  by  barbarians.  And  thus  the  one  history  of  affairs  run 
througli  all  the  ancient  nations.  And  now  I  must  bear  witness 
to  the  principal  point  of  my  coming  here.  I  knew  of  no  Jesus 
who  lived  at  that  time  and  was  killed,  with  the  excei)tiou  of 
one  who  was  run  through  with  Roman  javelins  for  being  a 
bandit :  and  I  am  certain  that  he  knew  nothing  of  philosophy. 
There  were  other  men  named  Jesus,  but  they  were  not  killed. 
[You  lived  during  the  time  when  it  was  said  Jesus  of  Nazareth 
taught,  which  was  about  from  82  A.  D.  to  SG  or  87?]  I  lived 
shortly  after  that.  I  cominenced  teaching  at  the  age  of  twenty- 
one.  I  lived  until  A.  D.  12.5.  I  met  but  once  only,  and  tiiat 
was  at  Alexandria,  the  great  Jewish  historian  Josephus.  He 
mentioned  to  me  in  the  course  of  our  conversation,  which  was 
altogether  about  spiritual  things,  he  having  been  initiated  with 
the  Essenes,  nothing  about  Jesus  of  Nazareth.  He  said  he  had 
learned  that  Gamaliel  had  appropriated  my  philosopliy  and 
teachings,  but  that  he  was  too  proud  a  Jew  to  attribute  them  to 


240  ANTIQUITY  UNVEILED. 

jv  philosopher  thou  livhig,  and  so  he  pljighirlzcd  my  philosophy 
ill  the  name  of  llaggai.  lie  said  ho  ditl  not  think  tliat  it  was 
doing  me  justice.  I  said  I  cared  little  how  the  truth  survived, 
so  it  only  did  survive  the  then  turbulent  times.  The  apostles 
of  this  Jesus  I  never  met.  If  they  had  existed  at  all,  I  certainly 
should  have  met  them.  But  this  Damis,  the  discii)le  of  Apol- 
lonius,  had  seventy  fellow  disciples  then  scattered  through 
Greece,  Syria,  Armenia  and  the  Roman  provinces,  teaching 
the  life,  sayings  and  doings  of  Gautama  Uuddlia,  as  explained 
by  Apollonius  of  Tyana  ;  and  the  analogy  between  the  teach- 
ings of  Jesus  and  Buddlui  can  bj  found  to  be  very  plain  by 
reading  even  the  modern  Buddhist  book  called  the  "Path  of 
Virtue,"  but  which  has  been  so  tami)ered  with  by  Christians, 
that  they  have  destroyed  a  great  deal  of  its  real  i)urport,  as  it 
comes  to  you  to-day.  But  if  you  were  in  India,  and  would 
obtain  from  a  Buddhist,  the  real  ''Path  of  Virtue,"  and  have  it 
translated  by  men  who  are  not  afraid  to  translate  it,  you  would 
find  that  the  morality  of  Jesus  is  the  morality  of  Buddha.  And 
I  have  one  word  more  to  say.  It  is  a  reflection  upon  a  man 
now  living,  in  whom  the  greatest  trust  is  placed  as  to  what  he 
says;  and  whoso  translations  you  can  challenge  Mith  perfect 
impunity,  and  that  man  is  INIax  MuUer.  He  is  too  much  iden- 
tified with  the  Christianity  of  to-day,  to  give  the  ancient 
ri'ligions  a  fair  chance  of  being  understood.  Youi-s  for  the 
truth,  Saturninus.  [Let  me  say  to  you,  before  you  leave,  that 
l)y  that  communication,  you  have  placed  this  world  under  an 
obligation  greater  than  any  returning  spirit  ever  placed  it 
under,  in  the  past.]  I  ho])e  you  will  succeed  in  ridding  the 
world  of  my  earthly  teachings,  and  tlie  erroneous  teachings  of 
others.  Still  out  of  the  rougli  conditions  of  the  present,  will 
come  the  smooth  conditions  of  the  future." 

Kefcr  to  the  Biographic  T^niversello,also  to  McClintock  and 
Strong's  Ecclesiastical  Cyclopa'dia  for  account  of  Saturninus. 

Xcvtr  did  spirit  or  mortal  enunciate  a  more  certain  and  im- 
portant truth  than  did  Saturninus,  when  he  said  :  ''Then-al 
truth  in  relation  to  all  these  writings  (tiie  Christian  Scriptures) 
and  all  the  story  of  Jesus  of  Nazareth,  as  now  hand('<l  ilown  to 
modiTUs,  is  the  mixed  systems  of  Brahmanic,  Buddiiistic,  Jew- 
ish, Kssenian  and  (Inostic  teachings."  Tiiis  fact  has  be<ii 
n-ndircd  plain  by  tlic  hundreds  of  spirit  conununications  that 
we  iiavc  j)ublislK'd,  all  bearing  upon  this  point,  and  by  tiic  vast 
array  <>f  collateral  coiillrmat ive  facts  which  we  have  adduceil 
in  s'.ipiK>rt  of  their  aullientieity  and  tiutlifuhuss.  We  feel  that 
we  mav  safelv  claini  t!iat  siieh  an  arrav  of  evid^-nee  was  never 


SATURNINUS.  241 

presented  to  settle  any  point  of  human  inquiry,  that  was  more 
conchisive  and  unanswerable. 

Another  interesting  point  of  the  testimony  of  Saturnhius  is 
the  fact  that  it  was  taught  as  a  common  doctrine  of  all  the 
ancient  religions,  that  every  four  hundred  years  a  philosopher 
arises  who  combines  in  himself  the  higliest  agglomeration  of 
the  intelligences  of  his  day  and  generation.  This  rule  seems 
to  have  been  sadly  disproved  after  the  establishment  of  the 
Christian  religion,  which  seems  to  have  been  established  for 
the  sole  purpose  of  preventing  all  further  human  progress.  For 
want  of  time  and  space,  we  cannot  dwell  upon  what  the  spirit 
of  Saturninus  says  about  the  Christian  destruction,  mutilation 
and  concealment  of  ancient  manuscripts  bearing  upon  all  these 
important  points.  Nor  is  it  necessary  we  should ;  for  every 
one  who  has  sought  for  the  truth  as  it  was  in  ancient  times, 
nuist  have  been  made  painfully  aware  of  that  Christian  van- 
dalism. Wo  must  hasten  on.  But  how  can  we  over-estimate 
the  value  of  the  spirit's  statement,  when  he  says:  "I  left  a 
document  translated  from  the  Syriac-Cappadocian  tongue,  that 
I  translated  verbally  as  it  was  given  me  by  Apollonius,  at  the 
time  of  my  meeting  with  him  at  Antioch."  What  would  not 
that  translation  of  the  writings  of  Apollonius  be  worth  to  the 
cause  of  truth,  could  it  be  had  to-day  ?  To  have  the  assurance 
of  the  spirit  that  it  on^e  existed  and  has  been  destroyed  or 
concealed,  is  enough  to  show  that  it  was  too  important  to  the 
perpetuation  of  falsehood  to  be  allowed  to  be  preserved. 


242  ANTIQUITY  UNVEILED. 


Roman  Catholic  Cardinal  Archbishop. 


"My  salutation  to  you,  my  friend,  to-night  shall  be:  Death 
is  the  great  avenue  to  truth.  During  my  mortal  life  no  one  did 
more  to  maintain  the  power  of  the  popes  in  temporal  allaii-s 
than  my-self;  and  I  was  a  most  ardent  Catholic.  I  vill  here 
state  that  if  you  can  holdout  liere  to-night,  a  veritable  Catholic 
pontiir  will  follow  me,  who  lived  in  the  Sixth  century, 
Avhile  I  lived  in  the  Sixteenth  century.  He  will  give 
you  some  peculiar  views  and  liglit  that  I  cannot  give; 
and  he  will  come  here  because  I  have  prepared  the  way  for 
him;  for  the  stronger  the  materiality  of  a  spirit  is,  the  better 
able  it  is  to  demonstrate  itself  to  mortals.  The  less  material  it 
is,  the  less  it  can  do  so,  unless  supported  by  spirits  of  a  more 
material  nature.  [Here  the  spirit  pointed  to  a  remarkable  oil 
painting,  hanging  in  the  room,  on  which  was  the  following 
writing:  "Tlie  Na/.arene,  painted  by  Raphael.  Medium, 
N.  li.  Starr."  Ik'presenting  Apollonius  of  Tyaua.]  That 
is  the  Christian's  Saviour.  You  ought  to  have  a  hundred 
thousand  pliotographic  copies  of  that  picture  made,  to  show 
the  {X'ople  who  the  real  Jesus  was.  I  wrote  against  the  en- 
croachments of  the  temporal  power  upon  the  rights  of  the 
popes,  by  reason  of  which  I  lost  my  power  and  became  what 
you  may  term  an  exile.  After  two  hundred  years  in  spirit  life, 
I  can  use  a  part  of  the  Mohannnedan  creed,  and  say  :  There  is 
no  (iod  and  no  one  is  his  propiiet.  By  that  1  mean,  that  all 
mortal  tlesh  may,  at  times,  he  imbued  by  the  si)irits;  but  that 
no  particular  sjjirit,  when  weighed  in  what  may  be  termed  the 
])hilosoplier's  scales— that  is,  the  scales  of  reason— has  any 
advantage  at  the  linal  reckoning,  over  other  s]>irits.  AVhatever 
your  condition  in  mortal  life  may  be,  it  is  only  a  (pu  stion  of 
changing  conditions  and  environments,  and  you  becc  me  :i 
dlderent  person.  \Vliile  on  the  mortal  i)lane  you  may  Icabk' 
to  eonnnand  success,  but  change  to  the  spirit  slate,  and  y<  u 
will  havi'  to  lean  upon  some  other  spirit  for  success.  1  intendid, 
when  I  came  lu-re,  simply  to  say,  that  throu;;h  rciiding  a  Latin 
work,  written  by  a  monk,  (who  will  speak  here,  if  he  li:is  a 
chance),  I  knew  that  Christianity,  in  the  first,  second  and  liiird 
centurii's,  rested  solely  upon  the  doctrines  of  .Apollonius  of 
Tvana  and  15a>ilidis  the  CJuostic.  intermingled  with  Platonism. 


ROBERT  BELLARMINE.  243 

But,  as  well  might  the  solid  rock,  standing  upon  the  shore  of 
the  ocean,  attempt  to  keej)  the  mighty  waves  from  beating 
against  its  breast,  as  for  a  mortal  to  have  attempted  to  tell  the 
truth  about  Christianity  in  the  sixteenth  century.  This  I  say 
here  to-night,  and  I  say  it  under  compulsion.  [Here  the  spirit 
made  the  medium  rise  from  his  chair  and  in  seeming  agony  of 
conscious  wrong-doing  asked.]  Under  the  compulsion  of  whom? 
Under  that  of  no  single  spirit,  but  by  the  disappointed  hopes 
of  millions,  who  believed  and  trusted  in  Christianity.  It  is  by 
them  I  am  compelled  to  come  here  to-night." 

Refer  to  McCIintock  and  Strong's  Cyclopaedia  for  account  of 
Bellarmine. 

It  was  the  spirit  of  this  learned  and  influential  Roman  Cath- 
olic Jesuit  priest,  both  bishop  and  cardinal,  that  returns  and 
testifies  that  he,  as  recently  as  the  latter  part  of  the  sixteenth 
and  beginning  of  the  seventeenth  centuries,  knew  that  Christi- 
anity in  the  tlrst,  second,  and  third  centuries,  consisted  of  the 
doctrines  of  Apollonius  of  Tyana,  the  doctrines  of  Basilides  the 
Gnostic,  and  the  doctrines  of  Plato  ;  but  that  he  did  not  dare, 
cardinal  as  he  was,  to  make  known  what  he  knew  about  those 
matters,  when  in  the  mortal  form.  The  Latin  work  to  which 
he  referred  was  a  work  written  by  a  monk,  John  of  Damascus, 
or  John  Damascenus,  as  he  was  called.  In  relation  to  the 
spirit's  defence  of  the  papal  rights  against  the  encroachments 
of  the  temporal  power,  we  cite  Chambers's  Encyclopaedia : 

"  In  his  work,  'De  Potestate  Pontificis  in  Temporalibus,'  (On 
the  Pope's  Power  in  Secular  Matters),  he  introduced  the  doc- 
trine that  the  pope  must  be  held  as  supreme  over  all  kings.  On 
this  account  the  book  was  held  as  treasonable  in  Paris,  Venice 
and  Mentz." 

It  is  to  this  condemnation  of  his  teachings  that  he  refers, 
when  he  speaks  of  having  become,  as  it  were,  an  exile.  It 
would  seem  that  the  main  purpose  of  the  coming  of  this  spirit 
was  to  prepare  the  way  for  the  coerced  communication  of  Pope 
Hormisdas,  who  will  follow.  Surely  the  battle  for  truth  lias 
been  won,  when  such  learned  spirits  as  Robert  Bellarmine  are 
compelled  to  return,  to  thus  bear  testimony  for  truth,  and 
a<2:ainst  error. 


244  ANTIQUITY    UNVEILED. 


HOHmstms. 

A  Roman  Catholic  Pontiff. 


"Well,  as  Lord  Bacon  says  I  must  come  here,  I  suppose  I 
must  ;  but  may  the  devil  take  you  all.  [This  was  said  after  a 
terrible  resistance  on  the  part  of  the  spirit,  and  after  much 
l)ersuasion  on  our  part.]  If  you  had  held  power  for  thirteen 
hundred  years,  you  would  not  feel  like  laying  it  down  here  to- 
night. If  what  1  labored  for  and  consummated,  had  been 
followed  up  by  my  succi-ssors,  your  infidels  would  not  have 
dared  to  send  your  bold,  daring  and  vindictive  spirits  over 
liere  to  fight  us.  I  united  the  Greek  and  Roman  Churches 
after  they  liad  once  separated.  And  I  lay  all  the  folly  of  these 
infidels  to  the  fools  who  afterwards  broke  that  union.  Curse 
the  truth  !  Damn  the  truth  !  I  would  lie  to  you,  but  I  cannot. 
I  am  forced  to  tell  the  trutli  by  two  spirits  who  stand  watch 
here— Apolloniusof  Tyanaand  I.onl  Bacon.  I  knew  that  Kuse- 
bius  was  a  forger  upon  the  writings  of  Apollonius  of  Tyana.  I 
know  that  Kusebius  was  a  scoundrel.  I  know  I  was  a  scoundrel 
myself.  Oh,  si)irit  psychology  !  how  great  is  thy  power!  I  was 
one  who  helped  to  destroy  Marcion's  Epistles,  knowti  in  my 
day  as  the  I'auline  Epistles,  which  were  nothing  more  tlian 
copies  of  the  writings  of  Apollonius  of  Tyana,  under  that 
name.  They  were  entitled,  to  the  CJalatians,  Thessaionians, 
Corinthians  and  also  Revelations.  The  Epistle  to  the  Romans 
was  considered  spurious  l)y  me.  In  my  day  Jesus  Christ  was 
worshipju'd  in  the  form  of  a  Ijamb;  and  shortly  after  my  time 
this  symbol  was  altered  by  Constantius  Pogonatus  to  the  Cross, 
to  conceal  his  astro-theological  origin.  Romanism  is  Pagaiusm 
changed  into  Christianity.  I  knew  this,  and  I  helped  to  <hs- 
troy  many  copies  of  th<>  writings  of  Apollonius,  and  of  his  dis- 
ciple Damis,  and  also  of  the  writings  of  Basilidi's  IhefJnostic. 
And  I  destroyed  them  for  the  worst  of  all  reasons,  namely,  to 
secure  power!  I  have  told  all  I  know.  [Here  the  spirit  made 
a  great  efibrt  to  break  from  the  control,  but  he  was  forced  to 
Itroceed.]  I  knew  at  Rome,  in  my  day,  one  (Juintus  Curtius, 
whose  ancestors  had  known  and  conveived  with  Ap<illonius  of 
Tyana  when  the  latter  was  living,  and  therefore  had  i)ositive 
evidence  that  A|)ollonius  not  only  lived,  but  that  he  wrote  (ho 
Cl.ristiaTi  (Jospels  ;  jvist  .Msyou  have  positive  evidence  that  your 
(Jeorge  W:'<lii!i<'t<  n   lived."^    [The  spirit   here  l>egged  to  be  re- 


HORMISDAS.  245 

leased,  and  his  request  was  granted.  Before  leaving  the  con- 
trol, however,  he  asked  :]  Was  either  of  you  ever  compelled  to 
tell  the  truth  wliHe  assembled  thousands  looked  upon  your 
disgrace?" 

We  did  what  we  could  to  make  this  spirit  feel  that  he  had 
done  a  righteous  act  in  disclosing  what  he  had  done,  and  as- 
sured him  that  it  v.ould  redound  to  his  own  good  as  well  as  the 
good  of  humanitj'.  We  asked  his  leave  to  take  his  hand,  which 
he  granted  ;  and  with  our  hands  clasped,  we  again  appealed 
to  his  better  nature,  and  at  last  succeeded  in  bending  his  iron 
will.  With  great  emotion  he  said  :  "  I  came  cursing  you,  and 
cursing  truth.  I  leave,  blessing  you  for  your  patience  and  fra- 
ternal assurances." 

Refer  to  Biographic  Universelle  for  account  of  Hormisdas. 

The  spirit  of  this  ambitious  and  politic  pope  was  most  re- 
luctantlj'  forced  by  the  psychological  jiower  of  liberal  and 
advanced  spirits,  to  come  back  and  testify  to  his  mortal  knowl- 
edge of  the  spuriousncss  of  the  Christian  Scriptures  ;  and  his 
obstinate  reluctance,  after  1300  years  in  spirit-life,  to  confess 
that  fact.  So  completely  had  his  love  of  power  possessed  him, 
that  notwithstanding  that  long  probation  in  spirit-life  he  was 
as  ready  to  conceal  his  soul-corroding  secret,  as  when  in  mortal 
form  he  wielded  the  power  of  the  Church  of  Rome.  The  spirit 
speaks  wisely  when  he  says,  the  division  of  tlie  Christian 
Churches  of  the  East  and  West,  after  he  had  united  them, 
had  hastened  the  downfall  of  the  Catholic  power  in  spirit- 
life  ;  and  reduced  it  to  such  a  state  of  abject  helplessness,  that 
the  spirit  of  one  of  its  proudest  and  shrewdest  pontiffs  was 
brought  a  helpless  captive  to  the  confessional,  there  reluctantly 
to  be  forced  to  confess  his  ecclesiastical  offences.  Had  the 
union  of  tlie  Greek  and  Roman  Churches  been  preserved, 
there  is  no  knowing  how  long  the  advent  of  Modern  Spiritual- 
ism would  have  been  delayed,  and  the  reign  of  Cliristian 
superstition  and  bigotry  have  been  maintained. 

Hormisdas  tells  us  that  he  knew  Eusebius  was  a  forger  and  a 
scoundrel,  and  admits  that  he  himself  was  as  dishonest  as  was 
Eusebius.  He  states  the  fact  that  the  Epistles  of  Marcion  were 
in  existence  when  he  lived  A.  D.  525,  and  tliat  he  knew  them 
to  be  copies  of  the  writings  of  Apollonius  of  Tyana,  Basilides 
and  Plato,  and  that  he  helped  to  destroy  those  writings.  He 
tells  us  that  Jesus  Christ  was  worshipped  in  his  day,  as  a 


246  ANTIQUITY  UNVEILED. 

Lamb,  and  to  conceal  the  astro-theological  significance  of  that 
Zodiacal  sj^nbol,  the  criiciflx,  or  crucified  man  was  submitted 
in  the  reign  of  Constantius  Pogonatus— all  ofwliicli  is  certainly, 
historically  true.  No  crucified  man  was  thought  of  by  Clirist- 
ian  priests  and  prelates  until  tlie  latter  part  of  the  seventh 
century,  when  the  Sixth  Council  (>f  Constantinople  substituted 
the  crucified  or  crossified  etiuinoetial  Lamb,  by  a  crucified 
man  to  symbolize  tlie  Christian  worship.  Tliis  substitution  took 
place  A.  D.  G80,  fifty-seven  years  after  the  death  of  Pope 
Hormisdas. 

Anotljer  undoubtedly  true  confession  of  Hormisdas  is,  that 
he  helped  to  destroy  many  copies  of  the  writings  of  Apollo- 
nius,  of  Damis  the  disciple  of  Apollonius,  and  of  B;vsilides  tlie 
great  Alexandrian  Gnostic.  It  therefore  seems  highly  proba- 
ble that  as  late  as  A.  D.  52-5,  tliere  were  still  many  copies  of  the 
writings  of  tliose  true  and  real  Fathers  of  Christianity  ;  those 
pagans,  as  the  Cliristian  Clergy  of  later  times  have  been 
pleased  to  call  them. 


RPPlflH- 
A  Roman  Historian. 


"  To  search  for  the  trutii  persistently  will  always,  in  the  end, 
bring  success.  Tliat  will  bo  the  prologue  to  my  comnumiea- 
tion  here  to-day.  In  my  mortal  life  I  acted  lus  a  collector  and 
manager  of  internal  revenues,  under  Trajan  Uadrian  and  An- 
toninus Pius, at  .Mexandria.  During  that  time  I  conversed  with 
all  (glasses  of  people  from  all  the  Itoman  provinces  and  all  the 
countries  that  the  llomans  had  concpiered  and  held;  and  I 
found  that  the  religion  that  was  the  most  in  antagonism  with 
the  religion  of  the  Roman  priesthood,  went  under  the  name  of 
l-^senianism.  This  religion  was  fornuilated  by  Ignatius  of 
Antioch,  Apollonius  of  Tvana  an<l  Basilides,  the  AUxandrian 
(fuostic.  This  religion  interfered  only  with  the  interests  of  the 
priests.  As  far.'us  the  emj)erors,  Trajan,  Hadrian,  and  Antoni- 
nus Pius  wi're  concerned,  they  cared  little  or  nothing  for  either 
religion.     They   leaned   toward  the   philosophy  of  Plato.     In 


APPIAN.  247 

fact  they  were  followers  of  Platonism,  and  cared  very  little  for 
the  priests  who  adhered  to  the  pagan  gods,  Jupiter,  Mars,  etc. 
]iut  in  my  time  I  never  heard  the  name  Christian  mentioned. 
It  is  true  there  were  followers  of  the  Hindoo  Christos  at  Alex- 
andria at  that  time.  [Why  was  the  Hindoo  god  called  Christos 
and  not  Krishna?]  The  religion  I  mention  was  a  mingling  of 
the  doctrines  of  the  Hindoo  Gyninosophists,  with  the  teach- 
ings and  doctrines  of  one  ApoUonius  (not  ApoUonius  of  Tyana). 
He  was  of  Alexandria  and  the  Greek  modification  of  the  name 
Krishna,  made  it  Christos.  During  my  life  I  wrote  twenty- 
four  books  ujion  Roman  history,  about  half  of  which  are  now 
extant,  covering  the  time  from  tlie  earliest  history  of  Rome  to 
the  daj'S  of  Augustus  ;  and  I  added  thereto  by  way  of  suffixes 
the  annals  of  events  in  each  country,  from  Augustus  to  the 
close  of  Antoninus  Pius's  reign.  And  because  these  latter 
w^ritings  embraced  the  time  during  which  it  is  claimed  Jesus 
Christ  lived,  and  the  Christian  church  was  founded,  and 
because  I  found  no  occasion  whatever  to  make  mention  of 
either  of  them,  these  writings  were  destroyed  by  Cliristians  in 
the  days  of  Constantine  the  Great.  All  those  destroyed  writ- 
ings can  again  be  produced,  provided  I  can  find  a  medium  whose 
liand  I  can  control  to  write.  Through  such  a  medium  I  could 
reproduce  these  writings,  and  I  intend  to  do  it.  I  am  seeking 
for  such  an  opportunity.  I  also  want  to  say,  that  in  those 
days  there  were  many  persecutions  of  the  followers  of  differ- 
ent sects  and  isms,  and  those  who  suffered  the  most  were  the 
Essenes.  They  had  brought  the  modified  doctrines  of  the 
Hindoo  Gymnosophists  to  Alexandria  and  Rome,  and  they 
were  persecuted  for  the  reason  that  their  teachings  disturbed 
the  even  tenor  of  the  pagan  priesthood  by  their  conversions. 
When  they  abstained  from  the  propagation  of  their  doctrines 
they  were  not  persecuted  under  the  reigns  of  the  three  em- 
perors under  whom  I  officiated.  I  met  with  a  man  whose  name 
I  cannot  now  recall,  who  wrote  a  biography  of  ApoUonius  of 
Tyana,  but  who  was  not  Damis  his  disciple;  he  showed  me 
some  of  his  manuscript,  and  we  conversed  upon  this  subject. 
[The  spirit  most  probably  referred  to  Moeragenes  who  wrote  a 
Biography  of  ApoUonius.]  He  said,  at  that  time,  that  at 
Rome  he  would  show  me  that  what  he  said  was  the  truth  ;  and 
this  he  did  through  a  Dacian  slave,  who  became  controlled  in 
my  presence,  when  I  saw  tliis  ApoUonius  of  Tyana,  and  con- 
versed with  him  as  a  spirit.  I  never  disputed  any  of  these 
things,  but  1  was  more  of  a  stoic  philosopher,  than  anything 
else.  [How  late  did  you  live  on  the  earth?]  I  lived  until  about 
161  A.  D.,  and  during  my  life  managed  the  affairs  mentioned 
for  the  three  emi:)erors  I  have  spoken  of.   There  M'ere  foiu-  sects 


248  ANTIQUITY   UNVEILED. 

of  the  Eascnians,  One  of  them  sprung  from  Ignatius  of  An- 
tioch,  who  at  times  called  tliemselves  Ignatians.  These  dif- 
fered from  the  other  sect  ehielly  in  relation  to  the  communistic 
life,  where  all  things  were  iK)ssessed  in  common  ;  but  Apollo- 
nius  was  the  man  who  created  the  greatest  ferment  in  matters 
of  religion  in  those  days.  [Vou  have  mentioned  four  sects  of 
the  Kssenians.  Who  were  the  others?]  They  were  the  Jewish 
Essenes  and  the  Gymnosophists  proper,  who  became  the  Gnos- 
tics of  later  times.  It  is  hard  to  expreas  all  you  have  to  say  in 
so  short  a  time.  Essenianism  took  the  shape  of  Gnosticism 
about  A.  D.  200,  forty  years  atter  my  time,  and  was  fully  es- 
tablished by  Ammonius  Saccas.  He  was  the  real  father  of  what 
you  now  call  Christianity— that  is,  he  placed  it  in  the  shape, 
or  very  nearly  so,  that  it  now  occupies.  I  miglit  finish  tliis 
communication  by  saying  that  these  books  of  mine— I  mean 
my  historical  books— were  written  without  any  prejudice  in 
regard  to  any  religion  then  existing.  I  simply  noted  down 
impartially  such  events  as  were  authentically  attested,  or  ob- 
served by  me  ;  and  for  that  reason  what  I  wrote  has  not  been 
allowed  to  come  down  to  you,  and  to  bring  to  you  the  real  light 
and  truth  in  regard  to  Christianity.  I  thank  you  for  this  hearing. 

Refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  Appian. 

The  spirit  tt-lls  us  that  he  was  infornjed  of  the  nature  of  the 
life  and  labors  of  ApoUonius  of  Tyana,  by  Moeragenes,  or 
some  other  writer  of  his  biography,  who  proved  the  fact  that 
ApoUonius  was  a  Spiritualist,  by  having  him  to  materialize 
before  him  as  a  spirit,  through  the  mediumship  of  a  Dacian 
slave  at  Rome.  Appian  did  not  tell  us  whether  he  publislied 
that  fact  in  any  of  his  writings;  but  if  he  did,  it  sealed  the 
fate  of  the  book  in  whicli  it  a|)peared. 

Now,  it  is  certain  that  Essenianism  was  the  Greco-Syrian 
outixrowth  of  the  (fvmnosopliism  of  India;  it  is  certain  that 
it  was  modified  by  Ignatius  of  Antioch,  AjKtUonius  of  Tyana, 
Saturninus  :ind  liasilides,  until  it  t(H)k  the  form  of  (Jnosticism 
at  Alexandria;  it  is  certain  that  (Gnosticism  was  modilied  by 
I'otamon,  Annnonius  tiie  Peripatetic,  ami  Ammonius  Saccas, 
until  it  iH'cann'  merged  in  the  pun'Iy  spirit u:d  teachings  of 
Neo-Platonism  ;  and  as  such,  for  more  than  three  centuries, 
it  is  certain  that  it  maintained  a  disperate  struggle  through 
I'lotinus,  I'orphyry  and  their  disciples,  against  the  mercenary 
and  sellisli  materialistic  Ciiristians,  so-called.  The  latter,  by 
the  helji  of  one  of  the  most  cruel  and  criminal  rulers  that  ever 


APPIAN.  249 

wielded  the  Roman  sceptre,  Constantine,  at  last  gained  tlie 
ascendency,  and  the  spiritual  religion  of  the  Neo-Platonists, 
was  swallowed  up  by  the  Christian  anaconda,  M'hich  from  that 
time,  pretended  to  be  identical  with  its  swallowed  victim. 
Such  was  the  inception  of  that  mighty  ecclesiastical  reptile, 
the  Christian  Church,  that  has  so  long  and  ci'uelly  coiled 
around  the  suffering  souls  and  bodies  of  earth's  children, 
through  so  many  generations. 

We  close  by  noticing  one  other  point  of  this  very  important 
sjiirit  testimony.  We  allude  to  the  mention  of  the  fact  that 
the  Gymnosophist  religion  in  relation  to  the  Krishna  of  India, 
was  modified  by  xVpollonius  of  Alexandria,  and  thus  the  Hindoo 
Krishna  became  the  Greek  Christos.  It  is  interesting  to  know 
M'ho  this  Apollonius  vras.  We  take  the  following  concerning 
him  from  Smith's  Dictionary  of  Biography  : 

"Apollonius,  surnamed  Dyscolos,  that  is,  the  ill  tempered, 
was  tiio  sou  of  Mnesitheus  and  Ariadne,  and  v>'as  born  at 
Alexandria,  where  he  flourished  in  the  reigns  of  Hadrian  and 
Antoninus  Pius.  He  was  one  of  the  most  renowned  grammar- 
ians of  his  time,  partly  on  account  of  his  numerous  and  ex- 
cellent works,  and  partly  on  account  of  his  son,  Aelius  Hero- 
dian,  who  had  been  educated  by  him,  and  was  as  great  a 
granunarian  as  himself.  Apollonius  is  said  to  have  been  so 
poor,  that  he  was  obliged  to  write  on  shells,  as  he  had  no 
means  of  procuring  the  ordinary  writing  materials  ;  and  this 
poverty  created  that  state  of  mind  to  which  he  owed  the  sur- 
name of  Dyscolos.  He  lived  and  was  buried  in  that  part  of 
Alexandria  wliich  was  called  Bruehiuni.  But  unless  he  is 
confounded  with  Apollonius  of  Chalcis,  lie  also  spent  some 
time  at  Rome,  where  he  attracted  the  attention  of  tlie  emperor 
Marcus  Antoninus." 

Tills  Axjollonius  of  Alexandria  was  not  only  a  contemporary 
of  Appian  but  his  fellow  townsman  and  author.  The  spirit 
therefore  speaks  of  what  he  knows  personally  when  he  states 
that  this  Ai^ollonius  treated  of  the  religion  of  the  Gymno- 
sophists  and  modified  them  to  suit  his  Greek  views.  Such  inci- 
dents as  these  serve  to  confirm  the  authenticity  of  this  and 
other  communications  from  ancient  spirits  in  the  most  remark- 
able and  striking,  if  not  unanswerable  manner. 


250  ANTIQUITY  UNVEILED. 


JOHN  Fit^Eflzfl. 

Saint  Bonaventura. 


"  I  OREET  YOU  AM. :— No  Fraiicisran  monk  in  the  13th  cen- 
tury was  more  anxious  tliun  myself,  to  arrive  at  (rutli,  but 
truth  in  some  ages  and  some  generations  is  :i  most  dangerous 
tiling  to  liandle  ;  and,  therefore,  I  was  authorized  by  certain 
eeclesiastical  powers,  at  that  time,  to  searcli  into  the  contents  of 
ancient  manuscripts.  The  lirst  manuscript  that  I  examined, 
went  to  prove  that  Jesus  was  simply  a  ch.aracter  based  upon 
the  then  I'aganistic  an<l  (inostic  itleas,  eacli  struggling  for 
ascendency,  andeachtryingtoshowsometliiiig  original,  that  the 
others  had  not.  [What  was  that  nKinuscrii»t  ?]  It  went  on  to 
state  tliat,  "I,  Apollonius,  Paulus,  Paul,  being  in  rapport  with 
lugher  i)owers,  (that  is  they  controlling  mi')  wish  to  state  to  the 
church  at  Thessalonica,  to  the  Church  at  Rome,  (or  to  the 
churches  of  other  cities  of  the  Roman  Kmpire)  that  1  demand 
of  you  to  believe  in  Christos;  and  fulfil  his  connuands  in  the 
name  of  (Jod,  Amen."  That  was  the  way  those  manuscrii)ts 
commenced.  [Was  that  merely  the  beginiung  of  the  Kpistle 
to  the  Tlussalonians?]  It  was  not  only  the  begimiing  of  that 
Kpistle,  but  of  that  of  the  I-lpistles  to  all  the  other  churches. 
Certain  i)ersons  such  as  Marcion  and  JiUcian,  obtaining  posses- 
sion of  these  Ki)istles,  tinned  them  in  another  ciiannel.  The 
favorite  of  JIadrian,  who  has  connnunicatcil  with  you  before, 
was  the  original  of  all  the  pictures  of  Jesus  Christ  in  my  day  ; 
that  was  so  in  the  I'Alh  century.  And  I,  discovering  all  tiieso 
things,  and  knowing  (to  use  the  language  of  my  time,)  that  "a 
silent  tongue  insured  a  sound  throat,"  had  nothing  to  say  in 
regard  to  these  facts.  At  that  tinu' I  accepted  what  was  the 
general  belief,  and  interjtreted  it  in  that  way.  [In  what  lan- 
guage were  the  mamiscripts  that  were  put  in  your  hands?] 
They  werein  lour  diflerent  tcnigues.  The  doctrines  of  Apollo- 
nius, proper,  were  in  the  Syro-Caj)pa<lo(ian  or  Armenian 
tongui — that  is  they  contiiaicd  longer  in  the  Armenian  shape, 
and  t  liey  arc  now  in  that  shape  for  modern  scholars  to  intirpnl. 
( )nc<)f  the  principal  depositorii'sof  t iiose  writ  ings  is  to  be  found 
to  the  right  of  the  enfranci'  door  of  the  Maronite  Convent  on 
^b>unt  J-ebanon,  in  Syria,  iind  in  front  of  the  (Ith  apartment, 
ami  four  feet  from  the  bottom  of  the  left  of  the  luehe  in  the 
Bhai)e  of  the  cross.     Those  Maroniti'  priests,  will  never  allow 


JOHN   FIDEXZA.  251 

those  manuscripts  to  become  known,  unless  they  are  compelled 
to.  I  was  known  in  ray  mortal  life  as  John  Fidenza,  a  Fran- 
ciscan monk.  I  was  also  called  Jolin  Bonaventura.  In  leaving 
,1  would  make  the  sign  of  the  circle  over  your  head  instead  of 
tlie  cross.  The  circle  divided  from  top  to  bottom  and  from  side 
to  side,  constitutes  the  cross,  the  true  meaning  of  the  cross." 

Refer  to  the  Biographic  Universelle;  also  the  Xouvelle  Bio- 
graphic Generale. 

In  tlicse  biographical  references  are  found  ample  matter  to 
show  Avho  St.  Bonaventura  was,  and  what  was  the  nature  of 
his  literary  labors.  It  must  be  manifest  to  those  who  attentively 
read  those  biographical  references  to  him,  that  this  learned 
Catholic  prelate  had  a  very  clear  understanding  of  the  Oriental 
origin  of  the  writings  known  as  the  New  Testament,  and  the 
mystical  and  allegorical,  if  not  the  mythological  and  astro- 
theological  nature  of  the  Holy  Scriptures,  as  they  were  called. 
If  the  communication  which  purports  to  come  from  the  spirit 
of  this  sainted  Christian  is  authentic,  and  the  statements  it 
contains  are  true,  then  it  is  certain  that  Apollonius  of  Tyana, 
the  pagan  philosoplicr,  was  the  Saint  Paul  of  the  Christian 
Scriptures,  and  the  religion  he  taught  was  that  of  the  Hindoo 
Krishna,  by  the  Armenians,  Cappadocians  and  Syrians  called 
Chri&tos.  That  St.  Bonaventura  had  such  writings  placed  in 
his  hands  for  examination,  is  certainly  not  in  the  least  improb- 
able, for  it  is  a  well  known  fact,  that  many  ancient  works 
remained  extant  down  to  the  time  when  the  discovery  of  the 
art  of  printing  threatened  to  disclose  to  mankind,  the  truth  as 
to  the  pagan  origin  and  nature  of  the  Christian  religion.  From 
that  time  both  Catholic  and  Protestant  priests,  exerted  them- 
selves to  destroy  or  conceal  everything  that  would  betray  the 
secret  on  which  their  hold  on  power  over  the  human  mind 
depended.  From  the  writings  of  Bonaventura,  it  is  evident  he 
understood  the  true  nature  of  the  Christian  religion,  and  it  is 
admitted  that  he  sought  to  ameliorate  the  intellectual  and 
moral  condition  of  the  peojile  of  his  time,  a  most  unusual  phase 
of  pi'iestly  desire.  View  the  matter  as  we  may,  and  the  au- 
thenticity and  truthfulness  of  the  communication  becomes 
more  and  more  plain.  It  is  aardlj'  possible  to  overestimate  its 
significance. 

After  six  htmdred  years,  the  spirit  of  Saint  Bonaventura, 
comes  back  and  makes  a  disclosure,  which  it  would  liave  cost 
him  his  life  to  have  made  at  the  time  he  was  on  earth.     \Ve 


252  ANTIQUITY    UNVEILED. 

would  be  recreant  to  a  most  solemn  duty  did  we  not  at  what- 
ever cost,  give  these  too  long  crushed  and  hidden  facts  to  the 
world  iit  this  time.  To  the  spirit  workers,  who  seem  to  have 
chosen  us  for  the  discharge  of  tiiis  duty,  we  nmst  say  you  shall' 
be  heard.  In  relation  to  tiie  valuable  deposits  of  literary  treas- 
ure among  the  Maronite  Christians  of  Mt.  Lebanon,  we  have 
every  reason  to  know,  tliat  they  are  tliere.  Tlie  time  may  come 
when  they  too  will  be  forth  coming  in  the  interest  of  truth. 


AHfllUS    OF  VlTEf^BO. 

A  Learned  Dominican  Friar. 


"I  know  not  whether  to  salute  you  in  a  dozen  difTorcnt 
tongues  or  not.  But  to  use  a  blending  of  Italian  and  English  : 
IJellissimo  the  Truth  !  the  beautiful  Trutli.  I  was  known  in  a 
jiriestly  way  as  Annius  of  Viterbo,  a  JJominican  Friar,  in  the 
latter  part  of  A.  1).  1400  or  the  l)eginning  of  l.JOO  ;  and  by  vote 
wtus  selected  to  an  ollice  which  1  fullilled  honestly  ami  consci- 
entiously, and  wiiicii  proved  my  deatii  warrant.  All  the  man- 
uscripts contained  in  tiie  Colberline  Library  were  submitted 
to  me,  to  st-e  what  I  could  obtain  from  tliem  for  the  support  of 
the  Catholic  religion.  Althougli  my  history  is  not  given  as 
fully  as  I  shall  now  explain  it.  I  come  to  do  good  in  accord- 
ance witli  spirit  directions  and  with  what  it  is  my  desire  lo 
fulfil.  JJiit  enough  will  be  found  to  substantiate  what  1  say  to 
you  t^vday.  Wiial  were  those  mamiscripts  in  tiie  Colbertine 
Library  tliat  wcrt*  submitteil  to  me  for  translation  V  is  tiie  (jues- 
tion  ;  and  it  sliall  l)e  answered  by  me  as  a  spirit,  «lelinitely,  as 
I  Iiojm;  for  future  liappiiiess.  Tliey  were  the  remains  of  the 
Alexandrian  Library,  as  fust  appropriated  by  Constantiiu;  tiie 
(inat,  ami  afterward  in  tlie  sixtii  century,  or  sonu'wiiere  after 
that  time,  by  Calipli  Omar.  Those  manuscripts  were  all 
founded  on  the  doctrim  s  of  auotlu-r  spirit,  wiio,  liowever  niucli 
Ik-  may  l)e  disputed  in  the  annals  of  iiistory,  or  however  much 
be  may  be  looked  upon  as  a  inyt ii,  laid  tlie  foun<lation  of  tlie 
gre:it  facts  wiiieli  I  shall  st:ite  iiere  to  ilay.  He  lived  l)efore  Mi/- 
raim,  and  iu- started  out  witli  tills  pungent  assertion  ;  that  no 
life  can  exist  without  iieat.  Jleat  is  the  governing  j>rinciple 
of  existence,  ami  it  comes  from   tiiat  gh^rious  liglil — the  suu, 


ANNIUS  OF  VITERBO.  253 

that  lighteth  every  man  that  Cometh  into  the  world.  Andagaia 
these  manuscripts  say  :  "As  I  find  a  decline  of  virtue  in  tliis 
world,  I  shall  raise  up  an  individual  to  reinstate  it.  [What  was 
tlie  name  of  that  ancient  writer  ?]  As  set  down  by  Zoroaster  it 
wasSunni  or  Ormuzd.  But  Sunni  was  the  god  of  at  least  three 
dynasties  before  the  time  of  the  elder  Zoroaster,  of  whom  I  am 
now  speaking  ;  and  the  spu'it  who  will  follow  me  to-day, 
Mizraim,  who  is  set  down  in  history  as  the  founder  of  t!ie 
Egyptian  government,  will  tell  how  false  it  is.  It  is  necessary 
that  our  communications  shall  interlock,  in  order  to  be  under- 
stood. After  a  careful  analysis  of  all  these  gods,  and  god- 
systems,  I  found  that  the  principal  point  upon  which  they  all 
centered  was  about  280  B.  C.  at  the  council  Asoka  in  India — a 
Buddhistic  council  ;  and  that  out  of  the  proceedings  of  that 
council,  Ptolemy  Philadelpluis,  some  thirty-three  years  later 
than  that  council,  had  them  translated  by  his  distinguished 
librarian,  Demetrius  of  Phalerus,  who  was  the  real  collector  of 
the  Alexandrian  Library  ;  and  that  at  the  court  of  an  Indo- 
Assyrian  king,  [Phraotes  no  doubt.]  Apollonius  of  Tyana, 
blended  the  full  and  clear  doctrines  of  the  Brahmans  and 
Buddhists  with  the  books  of  the  Platonic  doctrines,  both  of  the 
East  and  the  West ;  and  in  this  combination  of  doctrines,  he 
taught  an  ideal  character,  almost  similar  to  that  of  the  modern 
description  of  the  Jesus  of  Nazareth.  His  (ApoUonius's)  teach- 
ings, however,  were  a  combination  of  the  systems  of  all  reli- 
gions known  to  him,  from  the  days  of  Mizraim,  down  to  the 
time  of  Ptolemy  Philadelphus,  when  it  first  took  shape.  Plato 
received  the  impressions,  and  taught  those  doctrines  through 
his  mediumship.  [W^as  Mizraim  his  spirit  control  ?]  I  will 
explain  it.  You  must  know,  that  there  are  thousands  of  mil- 
lions of  spirits  on  the  other  side  who  had  been  taught  the 
doctrines  of  Brahma  and  Buddha,  and  who  existed  in  the 
past.  These  spirits  in  mass  overshadowed  Plato,  and  produced 
in  Greece  a  kind  of  reform  on  the  Indian  philosophies.  Now 
all  these  things  that  I  here  mention  I  published  in  seventeen 
books  of  antiquities  ;  and  the  consequence  was,  I  was  poisoned 
by  Ctesar  Borgia  for  doing  so.  He  destroyed  my  life  and  con- 
fiscated my  works  because  I  proved  too  much  for  the  place  in 
which  I  was  situated.  I  first  took  an  oath  that  I  would  fulfil 
all  the  requirements  asked  of  me,  and  as  I  was  considered  one 
of  the  best  linguists  of  my  time,  I  performed  the  work  faith- 
fully. The  result  was  that  my  life  paid  the  forfeit.  [Now  let 
me  understand  clearly,  for  it  is  very  important  I  should  do  so. 
You  say  the  manuscripts  of  which  you  speak  are  in  the  Col- 
bertine  Library,  and  that  they  demonstrate  and  prove  the  facts 
to  which  you  have  referred  ?]     Yes.     [What  language  were 


254  ANTIQUITY  UNVEILED. 

they  written  in?]  At  the  time  I  translated  them  they  were  in 
the  Egyptian,  .Syrian,  Samaritan,  and  otiier  ancient  tongues ; 
and  tliere  were  some  also  in  the  Armenian  and  C'appadoeian 
languages,  copies  of  tlie  older  original  writings  of  Mizraim. 
That  is  they  jjurported  to  be  so,  how  truly  1  do  not  know,  but 
they  were  dated  in  the  first  Egyptian  dynasty.  The^e  Egyptian 
manuscripts  I  translated  by  the  aid  of  the  key  that  I  saw  at 
the  entrance  of  the  ancient  temple  of  Apollo  at  Rome.  That 
inscription  key  was  covered  at  one  time  with  a  thin  coating  of 
plaster,  but  had  become  bare  in  my  time.  The  signs  there 
given  as  relating  to  Osiris  and  Isis  of  the  Egyptians,  I  found 
nsed  in  those  manuscripts.  And  it  looked  as  if  the  Egyptians 
liad  really  built  that  tem})le  for  the  Romans,  instead  of  the 
Ronuvns  building  it  for  tiiemselves.  I  died  through  violence 
in  the  way  I  have  stated  in  1502  A.  D." 

Refer  to  the  Nouvelle  Biographic  Generale,  and  for  works  of 
Amiius  of  Viterbo  to  the  Biographic  Universelle. 

We  have  given  these  references  to  Annius  and  his  works,  so 
that  the  reader  may  judge  for  himself  the  inconceivable  im- 
portance of  spirit  return,  in  establishing  the  truth  in  relation 
to  the  history  of  the  humaix  race  prior  to  the  time  when  the 
Christian  priesthood  obtained  possession  of  the  literary  treas- 
ures of  the  more  ancitnt  world,  and  began  their  work  of 
destruction,  concealment,  alteration  and  j)erversion  of  that 
ancient  literature.  Who  can  read  that  conununication  by  the 
liglit  of  all  the  collateral  facts,  and  (juestion  the  authenticity 
of  that  conununication?  When  it  Mas  given,  we  had  not  the 
faintest  conception  of  its  vast  imi)ort,  and  queried  as  to  its 
probable  value.  Judge  then  of  our  amazement  when  its  great 
and  inappreeiabU'  importance  became  manifest  as  the  result  of 
our  subscipK-nt  investigation  of  the  collateral  corroboniting 
facts!  Tins  spirit  tells  us  that  the  mamiscripts  he  translated 
into  the  Latin  tongue  are  now  in  the  Colbertine  Library,  which, 
if  a  fact,  nuist  .settle  the  truthfulness  not  only  of  Annius  as  a 
spirit,  but  !i.s  a  mortal  as  well.  In  order  that  the  reader  may 
know  what  the  Library  of  Colbert  is,  we  will  refer  them  to  tiu' 
article  "Ijibrarles,"  for  history  of  Colbert's  work,  to  theEncy- 
clopaMlia  ]{ritannica. 

We  have  gone  to  considerable  trouble  to  look  up  the  histori- 
cal n'ferences  given  abovt-,  Ixaring  U[)on  this  important  testi- 
mony, so  that  our  readers  will  be  able  to  readily  turn  to  tlu-m 
and  examine  for  themselves  what  is  extant  in  history  that  they 
may  get  an  ade<iuate  idea  of  the  nature  of  the  imdoubtedly 


ANNIUS  OF  VITERBO.  255 

genuine  works  of  ancient  authors  whicli  Annius  has  preserved 
in  his  inestimable  worlv  ;  and  which  the  Christian  Cliurch  and 
Cliristian  writers  have  vainly  sought  to  discredit  and  render 
useless.  It  is  too  late  for  these  Christian  slanderers  of  the 
learned,  honored  and  trusted  Annius  to  make  him  appear  a 
credulous  fool,  and  one  who  was  so  little  fitted  for  the  discharge 
of  the  great  trust  imposed'upon  him  by  the  most  distinguished 
and  learned  men  of  his  time,  as  to  be  little  less  than  idiot,  if 
what  they  say  of  him  is  even  partially  true.  How  men  of  any 
discernment  could  have  been  hoodwinked  into  depreciating 
the  learned  labors  of  Annius,  as  Christian  writers  have  done, 
can  only  be  accounted  for  on  the  score  of  mental  and  moral 
imbecility,  resulting  from  their  desire  to  escape  the  logic  of 
facts  which  militate  against  their  preconceived  views. 

The  spirit  of  Annius  tells  us  that  after  a  careful  analysis  of  all 
those  ancient  writings  he  found  that  they  all  centered  upon 
the  labors  of  the  Council  of  Asoka  held  in  India,  about  280  B. 
C,  and  that  it  was  the  proceedings  of  that  council  translated 
into  Greek  by  Demetrius  of  Plialerus,  the  great  Librarian  of 
Ptolemy  Philadelphus,  which  were  afterward  blended  by 
ApoUonius  of  Tyana  with  the  doctrines  of  Platonism,  out  of 
which  the  ideal  character  of  a  saviour,  similar  to  that  of  Jesus 
ot  Nazareth  was  first  formulated.  It  appears  that  Plato  was  a 
medium,  and  was  influenced  by  the  spirits  of  more  ancient 
sages  and  philosophers,  to  promulgate  the  teachings  he  did.  If 
it  should  prove  that  there  is  among  the  Colbertine  manuscripts 
a  manuscript  of  Manetho  in  the  Egyptian,  and  not  in  the  Greek 
language,  it  will  be  useless  for  any  one  to  question  or  deny  the 
authenticity  or  truthfulness  of  this  communication  of  Annius. 
That  there  is  such  a  manuscript  there,  as  well  as  a  Chaldaic 
version  of  Berosus,  we  feel  confident.  It  seems  certain  that  if 
in  1220  to  1230  there  is  positive  mention  of  the  manuscripts  of 
Berosus  and  Megasthenes,  it  shows  that  the  probabilities  are 
that  they  came  into  the  hands  of  Annius  and  were  translated 
and  published  by  him.  We  cannot  dwell  longer  on  this  most 
interesting  and  important  subject  at  present.  It  must  suffice 
to  say  that  we  have  not  a  doubt  that  the  histories  of  Berosus, 
Megasthenes  and  Manetho  are  correctly  published  in  the 
Antiquities  of  Annius  of  Viterbo.  Thus  another  proof  is  given 
that  through  the  potency  of  spirit  power,  all  error  is  being 
burnt  up  in  the  light  of  eternal  truth. 


256  ANTIQUITY  UNVEILED. 


^izi^fliivr. 

The  Chaldaic  King  of  Egypt. 


"  Out  of  all  I  have  searched  for  in  the  languages  of  earth  to 
expresH  what  I  feel  in  coming  here  to-day,  I  will  say  Vox  Dei, 
vox  poj)uli.  1  was  born  two  thousand  and  a  little  more  than 
two  hundred  years  before  your  mytli  Jesus,  in  a  town  called 
Cliion,  iti  Chaldea.  I  was  brouglit  up  to  understand  tlie 
Chaldean  astrolabe.  I,  witli  the  same  earnestness  that  you  ask 
the  people  of  to-day  to  believe  in  Jesus,  asked  the  people  then 
to  believe  in  IJaal.  At  the  time  I  lived,  the  chief  seat  of  the 
civilization  of  the  world  was  about  the  junction  of  two  rivers. 
These  two  rivers  ran  together,  and  the  intermediate  country 
was  known  as  Edna,  Kden,  or  Edina.  I  knew  nothing  of 
Abraham;  but  1  did  know  of  Ibraliam,  "lb"  meaning  the 
whole  and  "IJrahm"  tiie  world  in  which  we  live.  At  tliat 
time,  the  following  circumstance  gave  ri>^e  to  what  is  called  the 
confusion  of  tongues  and  tiie  tower  of  JJabel.  Tliere  was  a 
lunnerous  colony  tiiat  had  gone  out  from  (.'iialdea  toward  the 
opposit*!  sliore,  or  toward  Europe,  as  I  might  call  it,  where 
tliey  acipiired  a  ditlerent  language  from  what  we  had,  and  we 
could  not  understand  eacii  otlier  correctly;  and  they  came 
back  witii  the  Ugh  story  about  how  they  had  been  confounded 
by  a  god,  Typhon,  who  they  described  as  tlie  ruler  of  winds 
and  waves,  storms,  the  elements,  etc.  He  was  represented  on 
the  altars  erected  to  him,  as  a  huge  snake,  and  was  worshipped 
under  that  shape.  I  becoming  dissatisfied  with  the  state  of 
things  in  Chahlea,  moved  southward  from  where  I  was,  and 
reaclied  what  was  called  Egyj)!.  At  that  time  I  found  that 
there  luid  been  foiu"  dynasties  in  Egypt,  covering  a  i)eriod  of 
nearly  sixty-five  hundred  years;  an<i  I  have  no  doubt,  but 
that  the  Moses  of  the  Israelites,  and  their  exodus  from  Egypt, 
came  from  tlie  story  of  myself,  Mizraim,  travelling  into  l">gypt. 
I  tliink  that  the  two  are  parallel,  from  my  examination  of 
history  after  my  time.  Upon  rejiching  the  Egyptian  civiliza- 
tion, at  that  time,  I  found  that  there  was  a  great  invasion  of 
that  country  by  a  king  from  the  East  ;  and  to  show  you  the 
confusion  of  modern  chronology,  I  will  say  his  name  was 
Maiialaleel.  In  modern  chronology  you  will  find  him  set  down 
as  the  oldest  man  next  to  Mi'thuselah,  but  he  was  simply  a 
king  in  hi-^  day  and  an  invader  of  lOygpt.  Although  a  stranger 


MIZRAIM.  257 

in  the  country,  I,  having  so  largo  a  concourse  of  people  Avith 
nie  (somewhere  about  thirty  thousand  warriors,  and  a  propor- 
tionate number  of  them  unable  to  bear  arms),  and  they  being 
very  important  to  the  Egyptians  at  that  time,  they  offered  me 
a  position,  in  which  I  beat  this  Mahalaleel ;  and  therefore  I 
was  set  down  as  tlie  first  ruler  of  Egypt,  historians  losing 
sight  of  the  four  preceding  dynasties  through  the  dissensions 
of  men  after  my  death.  You  will  find  that  all  Egyptian  his- 
tory, following  my  time  shows  that  wiiat  I  have  told  you  is 
the  truth  ;  and  upon  this  ground,  that  in  place  of  the  god 
Baal  of  the  Chaldeans,  which  was  represented  by  a  human 
head  with  the  horns  of  a  bull,  the  Egyptians  afterwards  sub- 
stituted the  god  Apis.  You  can  see  the  reason  for  confounding 
the  two  religions,  at  a  subsequent  time.  [Plow  was  the  god 
Baal  represented  originally?]  As  a  snake  with  the  head  of  a 
man ;  but  I  left  the  snake  part  off,  and  replaced  the  human 
head  by  that  of  the  Egyptian  ox;  and  after  that  time  Baal 
was  worshipped  in  that  shape.  And  then,  again,  during  the 
time  of  my  ruling  there,  there  were  large  numbers  of  Arabs, 
from  the  various  Arabian  tribes,  coming  into  the  country  and 
living  there,  similar  to  the  exodus  of  the  Israelites  out  of 
Egypt.  In  my  opinion  it  is  this  portion  of  Egyptian  history 
that  makes  up  the  whole  of  the  so-called  Israelitish  history ; 
because  there  Avere  no  such  people  as  the  Jews,  in  my  day. 
You  will  find  this  Baal-ApLs  in  the  ai'ticle  relating  to  the 
priests  of  Cybele,  in  the  ceremony  where  they  stand  under  a 
grating  in  white  robes,  wliile  Apis,  or  the  sacred  ox,  has  his 
throat  cut,  and  the  blood  descends  upon  the  priests,  baptizing 
them  in  the  blood  of  the  redeeming  god.  I  think  you  will 
find  this  ceremony  described  in  some  of  Havercamp's  \\orks  ; 
it  is  certainly  in  the  works  of  some  of  those  writers  who  com- 
ment upon  the  Scriptures.  After  the  performance  of  that 
ceremony  the  blood-baptized  priest  was  held  to  be  sacred,  and 
any  persons  who  touched  the  hem  of  his  garment  would  be 
cured  of  any  disease  they  had.  [When  these  priests  had  been 
baptized  in  the  blood  of  the  sacred  ox,  Apis,  they  becanit) 
healers  of  the  sick?]  Yes.  The  priest,  alter  he  came  out  from 
those  conditions,  was  kept  apart  from  the  people,  and  no  one 
was  allowed  to  enter  his  apartment,  except  for  some  very  im- 
portant reason.  He  spoke  for  the  oracles  of  Anubis  and  Iddo. 
Iddo  was  an  Egyptian  priest  of  one  of  the  dynasties  before  my 
time,  and  set  forth  the  idea  of  a  great  central  power  in  the  sun, 
out  of  which  all  life  originated  ;  and  this  Iddo  taught  the 
same  doctrines  as  those  attributed  to  Confucius,  Jesus,  and  all 
the  rest,  so  far  as  morality  was  concerned.  I  found  his  toacli- 
ings  so  deeply  engrafted'  in  -the  minds  of  the  Egyptians  and 


258  ANTIQUITY  UNVEILED. 

their  religious  system,  at  tlie  time  I  became  identified  with  it, 
that  I  allowed  tliis  to  stand,  as  one  of  the  thing's  it  would  not  do 
to  tritle  with.  And  then,  again,  those  blood-haptized  priests 
were  acting  as  Tddo  did,  wlio  was  supiK)sed  to  have  been  over- 
shadowed by  the  divine  spirit,  and  that  all  that  he  said  w:is 
liie  truth  ;  and  he  was  said  to  vanish,  as  you  see  in  the  Psjdnis, 
when  he  said  Selah.  I  used  the  word  Polio,  which  afterwards 
became  Apollo.  It  was  the  same  as  saying  Amen  or  Amnion. 
This  Apollo  grew  out  of  that  system,  and  he  became  a  god 
afterwards  in  the  reign  of  Psjimmetticus.  But  the  Chaldean, 
]Cgyi)tian,  and  all  other  priests  in  my  day  had,  particularly, 
the  signs  of  the  Zodiac  as  a  part  of  their  worship  ;  and  those 
signs  were  nine  in  number — not  twelve  as  you  have  now.  Each 
of  these  signs  covered  a  period  of  what  you  call  a  month,  ex- 
tended so  as  to  divide  the  year  into  nine  parts  instead  of 
twelve.  All  these  signs  were  indicated  by  the  conjunction  of 
certain  stars,  which  enabled  the  priests  to  understand  God's 
commands  as  given  to  us  on  the  earth.  By  this  I  mean  that 
one  group  of  stars  was  made  to  designate  each  sign  of  the  Zo- 
iliac,  and  these  were  used  to  explain  certain  things.  These 
changes  in  the  i)osition  of  the  stars  relative  (o  the  Sun  were 
afterwards  interj)reted  by  persons  called  Augurs  among  the 
Jtomans,  but  in  our  day  were  called  Celestiaie.  Tiiese  priests 
wanted  to  publish  a  great  many  facts  and  circumstances,  in  my 
day,  which  I,  as  a  rational  man,  tliouglit  was  deceiving  the 
])eople,  and  I  forbade.  All  the  religions  tauglit  bi-fore  my  time, 
had  for  their  i)egiiining,  the  idea  of  man  being  placed  in  a  gar- 
den of  beauty,  and  surrounded  with  all  the  necessaries  of  life, 
and  tiiat  tliere  was  one  tiling  in  that  ganUii  that  he  should  not 
touch.  But  in  tlie  religious  systems  taught  in  my  day,  there 
was  this  one  remarkable  distinction.  They  did  not  pretend 
that  the  woman  was  tlie  betrayer,  but  man  Mas  ivpivsi'uted  to 
be  so  ;  and  that  he  temi)ted  the  woman,  and  the  woman  yield- 
ing to  his  entreaties,  brought  forth  all  th<'  troul)le  that  llesh 
has  been  heir  to,  sinc(>  that  time.  Tliat  was  taugiit  as  a  fun- 
ilamental  jirinciple;  l»ut  tliere  were  very  few,  I  learned,  who 
held  to  that  doctrine.  A  majority  were  tliose  who  worship])ed 
Aj)is,  and  followed  tiiose  of  his  disciples,  or  ])ropliets  you 
miirht  term  tht'in,  who  ha<l  been  l)apli/,ed  in  his  blood.  Any 
one  wlio  underwent  liiat  ceremony  was  ever  afterwards  con- 
sidered sacred  ;  and  even  in  my  day  1 1  lived  22fK)  years  l>e fore 
the  Christian  tinie.'i  this  was  so.  Attiietime  I  went  to  spirit 
life  there  was,  as  I  said,  four  or  six  dynasties  preceding  me, 
all  of  which  were  understood  to  have  ruled  Kgypt.  Kvery 
jMTson  was  well  aciiuainteil  wit!i  Chiislos  of  I  iidi.-i,  in  tliose 
(lays.     [IJefoie  your  time?]     Ves,  and  they,  instead  of  taking 


MIZRAIM.  259 

the  Lamb  or  first  sign  of  the  zodiac  for  their  sacrificial  Saviour 
as  the  Cliristians  did,  they  cut  the  tliroat  of  a  bull  and  bap- 
tized the  lioly  prophets  in  his  blood.  Tlie  sacrificial  jdea,  as 
set  forth  in  the  first  Egyptian  dynasties  before  my  time  was 
cannibalistic,  and  men  were  sacrificed  instead  of  the  bull,  Apis, 
and  later  Anubis  the  sacred  dog.  At  the  tune  in  wliicli  I 
lived,  it  was  understood  that  sixty-four  luindred  years  before, 
under  a  certain  king,  tlie  Great  God  had  driven  tiie  first  man 
as  a  transgressor,  from  a  condition  of  pleasure,  and  that  he, 
for  bringing  all  the  trouble  he  did  upon  his  posterity  was  cruci- 
fied by  tliem,  by  running  an  arrow  under  tlie  jaw  tlirougli  the 
neck,  which  was  supported  by  posts  coming  up  from  tlie 
ground,  thus  suspending  him,  with  his  hands  tied  behind  his 
back,  and  that  gave  rise  to  what  was  afterwards  known  as  the 
cross.  It  puzzled  astronomers  who  lived  after  that  time,  to 
know  what  that  meant,  and  they  took  it  to  designate  the  sign 
of  the  Archer;  and  therein  commenced  the  confusion  in  reli- 
gious beliefs.  [Can  you  tell  me  which  were  the  nine  signs  they 
had  in  your  time?]  They  had  only  one  fish;  they  left  the 
other  out.  Tiiey  left  out  Leo  or  the  Lion,  and  also  the  Goat. 
These  signs  wero  not  known  in  my  day  as  they  are  known  now  ; 
or  if  they  were  known,  I  Avas  not  conversant  Avith  them.  But 
the  other  nine  signs  were  used.  [Have  you  any  idea  at  what 
time  the  twelve  signs  were  adopted?]  I  think  about  oG5  B. 
C,  in  the  days  of  xVnaximander.  I  think  he  was  the  one  who 
first  divided  the  zodiac  into  twelve  signs.  [Some  think  that 
Aries  or  the  Ram  was  one  of  the  original  signs  ?]  It  was  al  ways 
represented  by  some  cleft-footed  animal.  Sagittarius,  half  man 
and  half  horse,  was  represented  differently  in  my  day.  That 
sign  was  represented  by  a  combination  of  half  man  and  half 
fish.  I  listened  to  those  astronomical  priests  with  the  greatest 
devotion,  and  found  them  teaching  the  same  thing  that  is 
cited  in  the  Hebrew  Scriptures  about  EHjah.  Tliese  visions 
used  to  come  through  my  organism,  and  I  seemed  to  hear  still 
small  voices  describing  certain  things  to  me,  and  I  followed 
their  directions.  [Were  you  a  priest  of  the  Chaldeans.]  I  was 
what  you  would  call  an  Assyrian,  but  was  really  from  Chaldea. 
I  was  both  a  priest  and  a  lawgiver — that  is,  I  either  preached 
or  fought,  according  to  the  circumstances  in  Avhich  I  was 
placed.  The  Zoroaster  known  in  my  day  was  the  original  or 
older  Zoroaster,  who  lived  sixty-five  hundred  years  before  my 
time.  Tills  Z;)roaster,  through  the  letter  O,  which  is  the 
initial  letter  of  Ormuzd,  represented  the  Great  God  I  AM. 
The  Egyptians  afterwards  adopted  it  as  the  emblem  of  eter- 
nity, and  as  including  all  that  took  place  in  nature.     I  have 


260  ANTIQUITY    UNVEILED. 

said  more  than  I  expected  to  be  able  to  say  ;  but  I  found  the 
control  cjvsy,  and  I  like  to  talk." 

If  that  eonununication  is  genuine  and  substantially  correct, 
then  it  is  very  certain  that  the  time  is  fiist  coming  when  a  true 
history  of  the  ancient  world  will  luive  to  be  written.  Mizrnim 
is  unknown  to  extant  history  as  a  personage,  and  his  spirit 
disclosures  are  all  we  have  to  guide  us  in  critically  following 
the  wide  range  of  information  embraced  in  his  conuuuniea- 
tion.  Inclining  strongly  as  we  do,  to  the  belief  that  the 
communication  is  authentic,  we  will  give  our  reasons  therefor. 
Under  the  title  "  Mizraim,"  Smith's  Dictionary  of  the  Bible 
says : 

"Mizraim,  the  usual  name  of  Egypt  in  the  Old  Testament. 
*  *  Mizraim  first  or-curs  in  the  account  of  the  Hamites  in 
Gen.  X.,  where  we  read,  'And  the  sons  of  Ham  ;  Cush,  and 
Mizraim,  and  Phut,  and  Canaan,'  *  *  If  the  names  be  in 
order  of  seniority,  whetlier  as  indicating  children  of  Ham,  or 
older  and  younger  branches,  we  can  form  no  theory  as  to  their 
settlements  from  their  i)laces ;  but  if  the  arrangi'nient  be  geo- 
grapliical,  which  is  probable  from  tiie  occurrence  of  the  form 
Mizraim,  wliicli  in  no  case  can  be  a  man's  name,  and  the  order 
of  some  of  tlie  Mizraites,  the  placing  may  allbrd  a  cU'W  to  <iie 
positions  of  tile  Ilamite  lands.  Cusli  would  stand  first  as  the 
most  widely  s]>read  of  these  jjcoples,  extending  from  IJabyion 
to  the  uppi-r  Nile,  tlie  territory  of  Mizraim  would  be.  the  next 
to  tlu' nortii,  embracing  Egyj)t  and  its  cojoniis  on  tlienortii- 
westand  northeast.  IMuitas  depen(l"n(  on  Egypt  might  follow 
^Mizraim,  and  Canaan  as  the  nortiiernmost  would  end  the  list. 
Egypt,  tiie  'land  of  Ham,'  may  have  been  the  ]irimitive  seat 
of  tiiese  from  stocks.  In  the  enumeration  of  the  Mizraites, 
thougli  we  have  tribes  extending  far  beyond  Egypt,  we  may 
suppose  they  all  had  tlieir  first  seat  in  Mizraim,  and  spread 
thence,  as  is  distinctly  said  of  the  Philistines.  Hen-  tiie  order 
seems  to  be  geogra])hical,  though  the  same  is  not  so  clear  to  tlie 
Canaanites." 

It  will  thus  be  seen  that  the  critical  learning  of  post-.Jewish 
times  has  been  exhausted  in  vain  to  find  wliy  J'-gyi)t  is  gener- 
ally called,  in  tlie  Old  Testament,  Mizraim.  Tin-  mistake  made 
by  all  investigating  critics,  has  lieeii  that  they  started  out  with 
the  theory  that  Mizraim  could  not  be  the  name  of  a  man  ;  and 
hence  tiie  endless  maze  of  confusion  into  whicli  tliey  were 
drawn.     Tlie  same  writer  says  : 

"  Mizraim  therefore  like  Cush,  and  perhaps  Ham,  geographi- 


MIZRAIM.  261 

cally  represents  a  centre  whence  colonies  went  forth  in  the 
remotest  period  of  postdiluvian  liistory.  Tlie  Pliilistines  were 
originally  settled  in  the  land  of  Mizraim,  and  there  is  reason 
to  suppose  the  same  of  the  Lehabim,  if  they  be  those  Libyans, 
who  revelled  according  to  Manetho,  form  the  Egyptians  in  a 
very  early  age.  Tlie  list,  however,  probably  arranges  them  ac- 
cording to  the  settlements  they  held  at  a  later  time,  if  we  may 
judge  from  the  notice  of  the  Philistine  migration  ;  but  the 
mention  of  the  spread  of  the  Canaanites,  must  be  considered 
on  the  otlier  side.  We  regard  the  distribution  of  the  INIizraites 
as  showing  that  their  colonies  were  but  part  of  tlie  great  migra- 
tion that  gave  the  Cushites  the  command  of  the  Indian  Ocean, 
and  which  explains  the  afRnity  the  Egyptian  monuments 
show  us  between  the  pre-Hellenic  Cretans  and  Carians,  and 
the  Philistines." 

All  this  goes  to  show  that  Egypt  was  at  an  early  day  domi- 
nated by  a  Saracenic  race,  and  they  had  become  quite  populous 
when  the  Philistine  migration  took  place  toward  Palestine,  the 
land  of  the  Israelites.  The  Philistines  were  undoubtedly  of 
Asiatic  lineage,  and  not  of  African  origin,  and  this  fact  is 
amply  sufficient  to  show  there  was  an  early  Assyrian  domina- 
tion in  Egypt.  Wlien  or  how,  or  by  whom  that  domination 
was  brought  about,  history,  neither  (so-called)  profane  or 
sacred,  throws  any  light  upon.  The  statement  of  the  spirit  is 
very  clear  and  consistent  with  eveiy  conceivable  probability. 
He  says  he  was  born  a  little  more  than  2200  years,  before  the 
Christian  era,  at  Chion  or  Chiun  in  Chaldea.  Tlie  mention  of 
this  name  incidentally  leads  to  a  singular  correction  of  a  sad 
misinterpretation  of  tlie  word  Chiun,  (as  it  is  used  in  Amos  v, 
26.)  by  Cliristian  critics.  The  Jewish  Jehovah  is  there  made 
to  say  : 

"25.  Have  you  offered  unto  me  sacrifices  and  offerings  in 
the  wilderness  forty  years,  O  house  of  Israel?" 

"20.  But  ye  have  borne  the  tabernacle  of  your  Moloch  and 
Cliiun  your  images,  the  star  of  your  God  M'hich  ye  made  to 
yourselves." 

"27.  Therefore  will  I  cause  you  to  go  into  captivity  beyond 
Damascus,"  etc. 

Now,  all  this  is  perfectly  intelligible,  if  it  is  addressed  to  tlie 
Assyrian  Star  worshippers,  who,  leaving  Chion,  in  Chaldea, 
bore  tlie  taberHacle  of  Moloch  and  the  star  of  their  god  (per- 
haps Aldobaran,  the  bright  and  royal  star  of  the  zodiacal  con- 
stellation Taurus,  the  symbol  of  Baal  tlie  Great  God  of  the 


262  ANTIQUITY   UNVEILED. 

Chaldeans)  towards  tlie  west  and  beyond  Damascus.  It  is 
certainly  preposterous  to  suppose  that  tins  threat  had  anything 
to  do  with  the  then  inhabitants  of  Judea.  And  yet  this  is  the 
stupid  blunder  into  whicli  socalled  I'iblioal  critics  have  fallen. 
Finding  the  word  C'hiun  coupled  witli  tliat  of  Molocli,  wliich 
was  undoubtedly  the  Sun-god  or  Fire-god  of  the  Chaldeans, 
Ihey  sui)posed  also  that  Chiun  must  be  a  Jewish  god,  than 
whicii  no  mistake  could  be  more  stui)id.  Tlie  book  of  Amos  is 
undoubtedly  a  plagiarism  of  some  Chaldean  writings.  Chiun, 
must  be  a  Jewish  change  of  the  name  Chion  (as  it  was  most 
probably  spelled  in  the  Chaldean)  was  undoubtedly  the  name 
of  a  city  or  place,  and  not  that  of  an  idol,  either  worshipped 
by  the  Israelites  or  by  any  other  people.  The  translation  from 
Chaldean  into  Hebrew,  and  from  Hebrew  into  Fnglish,  has 
not  sulliced  to  obscure  the  real  meaning  of  the  ])assage  of 
Amos,  above  quoted.  We  thus  discover  that  even  by  the  Jew- 
ish Scriptures  so-called,  the  correctness  of  the  spirit  comnumi- 
cation  is  singularly  borne  out.  That  there  was  such  an 
Assyrian  or  Chaldean  city  as  Chion  or  Chiun  we  have  no 
doubt,  even  if  no  other  mention  of  it  than  is  made  in  that 
passage  of  Amos,  can  be  found.  Just  as  tlie  Chaldaic  IMoloch 
was  changed  into  the  Moloch  of  the  Old  Testament,  so  the 
name  Chion  w:us  changed  into  Chiun. 

The  spirit  tells  us  that  he  knew  nothing  of  Abraham;  but 
that  he  did  know  of  Ibraliam — "  lb  "  meaning  the  Avhole  and 
"  J?raiim  "  the  world.  We  have  no  doubt  that  the  etymology 
is  correct,  and  tlie  Jewish  plagiarist  substituted  the  Ab  for  the 
lb  of  the  Chaldeans,  in  order  to  conceal  the  literary  fraud  that 
was  being  perpetrated,  to  be  palmed  upon  humanity  for  sacred 
truth.  Tlie  etymology  of  the  word  liraiim  is  uiidouiitedly 
correct,  and  meant  the  wliole  universe  and  tlie  soul  jirinciple 
or  force  which  animated  it.  If '' lb  "  in  Sanscrit  or  Chaldaic 
meant  the  whole,  tiien  it  is  not  ditlicult  to  understand  who  and 
wiiat  the  modilied  Sanscrit  or  Chaldean  Ibraliam  was;  and  we 
may  know  it  meant  no  liuman  being,  as  Jews  and  Ciiristiaiis 
liave  pretended,  l)ut  the  universal  life,  soul  and  Ix^dy  of  all 
know  11  anil  unknown  tilings. 

IJut  a  fact  liiat  renders  the  autlieiilieity  and  triitlifiiliiess  of 
tills  reiiiaikal)le  comiiiuiiieat ion  apparent,  is  tlie  statement 
that  win  11  he  lived,  wiiile  tlie  ii!-it'st  hoods  of  the  dilleient  li'- 
li^ioiis   llieii   (  \i>tiii'r,  all   woisiiippid   ae<.*ording  to  tlie  sun's 


MIZRAIM.  263 

progress  annually  through  the  signs  of  the  Zodiac,  they 
divided  the  zodiac  into  only  nine  signs,  instead  of  into  twelve, 
as  was  subsequently  done.  It  is  a  fact  well  understood  and 
known,  that  the  more  ancient  astronomical  priests  divided  the 
year  into  three  seasons  of  four  months  each,  to  wit :  Spring, 
Summer  and  Winj^er.  The  Autumn  season  was  absorbed  in  the 
other  three  ancient  divisions.  In  reply  to  our  question  as  to 
wliich  of  the  signs  were  not  included  in  the  original  zodiac, 
the  spirit  answered  the  Lion,  tlie  Goat  and  the  Fishes,  or  one  of 
tliem.  Whether  that  is  capable  of  being  confirmed  we  cannot 
say.  It  is,  however,  very  remarkable  that  the  spirit  should 
say  that  in  his  time,  the  astronomical  priests  was  called  Celes- 
tiaie,  which  would  indicate  that  the  Latins  borrowed  their 
word  Cselestis  from  the  Egytians. 

Mizraim  tells  us  that  they  had  the  same  story  of  Eden,  and 
Adana  and  Eve,  in  his  day,  but  that  instead  of  saddling  the 
responsibility  upon  the  woman  for  the  sufferings  of  humanity, 
they  were  laid  at  the  door  of  her  male  seducer.  Little  weight, 
]\Iizraim  tells  us,  was  given  to  the  story,  although  it  was  the 
starting  point  of  the  religions  then  prevailing.  It  seems  it  was 
only  the  later  times  of  the  Jewish  and  Christian  periods  when 
the  cosmogonical  fiction  was  considered  a  matter  of  so  much 
theological  importance. 

Tlie  religion  of  the  Christos  of  India,  the  spirit  tells  us  was 
Avell  known  in  Clialdea  and  Egypt  in  his  day.  The  sacrifice 
of  human  victims  to  the  Chaldaie  Moloch  was  anterior  to  the 
time  of  Mizraim,  (2200  B.  C.) 

We  will  here  add  that  the  spirit  tells  us  that  the  division  of 
the  Zodiac  into  twelve  instead  of  nine  signs,  was  in  tlie  days 
of  Anaximander,  the  Ionian  philosopher,  and  pupil  of  Thales, 
about  565  B.  C.  It  was  about  that  period  that  Anaximander 
flourished,  and  it  is  well  known  that  he  devoted  much  atten- 
tion to  Astronomy,  and  the  measurement  of  the  diurnal  time. 

The  spirit  tells  us  that  the  astronomical  priests  tauglit 
the  same  thing  that  is  cited  in  the  Hebrew  Scriptures  about 
Elijah  ;  and  more  than  this  that  he  himself  had  had  similar 
visions,  and  heard  still  small  voices  describing  certain  things 
to  him.  It  would  appear  that  Mizraim  was  a  clairv^oyant  and 
clairaudient  medium,  as  well  as  a  Chaldean  priest  and  law- 
giver. As  to  the  long  historic  periods  of  wliicli  tlie  spirit 
speaks,  we  have  uo  means  of  judging  of  the  correctness  ;  we 


264  ANTIQUITY    UNVEILED. 

therefore  let  them  pass  for  what  they  are  worth,  in  the  estima- 
tion of  eaeli  reader.  That  Mizraiiu  was  a  historical  pei-sonage, 
and  not  the  name  of  a  country  or  peoijle,  is  very  certain.  It  is 
a  Chaldean  antl  not  an  Egyptian  name,  and  tlierefore  we  may 
Iviiow  almost  witli  certainty,  in  as  much  as  the  Jews  designated 
Egypt  l>y  his  name,  that  he  figured  so  prominently  in  tiiat 
country,  as  to  warrant  that  designation  of  Egypt,  by  the  Jews. 
As  in  tJie  case  of  Odin  the  Younger,  wa  have  here  an  instance 
in  which  we  are  warranted  in  believing  that  there  has  been  an 
extension,  through  spirit  channels,  of  authentic  liistory,  to 
nearly  one  thousand  years  before  the  oldest  authentic  historical 
period  heretofore  known.  If  it  should  be  found  that  Mizraim 
is  mentioned  by  either  Berosus,  jNIanetho,  or  Megasthenes,  in 
their,  or  either  of  their  histories,  the  value  of  that  spirit  com- 
munication cannot  be  overestimated. 


EUXEflUS. 

A  Pythagorean  Philosopher. 


"  I  HALi'TK  vol',  siii: — In  the  first  century  before,  what  is 
called,  the  Christian  era,  IMutonism  and  what  was  afterwards 
termed  (Jnostici-;m  wi-re  almost  identically  the  same.  They 
were  both  scientific  religions,  founded  on  doctrines  that  were 
not  historical.  The  doctrines  tauglit  by  Apollonius  of  Tyana 
were  of  such  a  character  that  tiie  Ciiristiaus  could  not  allbrd 
to  let  them  be  known,  and  they  perished  in  tlie  first  crusade 
against  the  contents  of  the  Alexandrian  Library.  After  the 
time  that  I  became  the  teacher  of  Apollonius,  I  was  ant hori/cd" 
by  license  to  teach  by  the  emi»eror  Augustus  Ca-sur ;  but 
because  I  demonstrated  tliat  my  philosophy  was  true,  1  was 
o|)posed  by  tlie  priestiiood.  I  chalUiiged  those  priests  to 
.•mswer  me,  but  this  they  did  not  atti-mpt.  My  arguments  were 
like  tlu'se  conuMuniciitions  — no  priest  dared  to  (piestion  tlieir 
correct iiess.  I  commenced  to  ti-ach  twenty-five  years  before 
what  is  terme(l  tlie  Ciwistian  Era,  and  lived  until  A.  J).  ■'>(>.  I 
never  regretted  that  I  had  taught  the  .seven  Pythagorean  j)rin- 
ciples  whii-li  nie.iiit  the  se\  ell  years  of  p'irilicat  loll  adopted 
in  my  d;iy  I>y  all    I'yf  hagoreaiis.     This  1  will   explain   to   you. 


EUXENUS.  265 

The  first  year  was  analogous  to  the  period  of  innocence  and 
childhood,  during  whicli  the  philosophical  aspirant  tried  to 
forget  all  previous  ideas,  impressions  and  conditions,  by  which 
his  previous  life  had  been  attended  ;  and  to  lose  his  individ- 
uality so  as  to  commence  a  new  life,  like  that  of  a  newly  born 
infant.  The  second  year  was  devoted  to  a  total  silence,  or 
voluntary  abstinence  from  all  acquisition  of  knowledge,  except 
Avhat  the  candidate  could  tliink  out  for  himself.  In  other 
words,  it  was  devoted  to  silent  meditation.  In  the  tliird  year 
he  was  enabled  to  begin  tlie  contemplation  of  tlie  facts  of  his 
pre-existence  and  the  after  existence,  in  their  relations  to  his 
then  existence,  and  to  understand  the  true  object  of  existence 
as  a  whole.  In  the  fourtli  year  the  aspirant  to  philosopiiical 
wisdom  purified  himself  from  every  contamination  of  tlie  use 
of  food  that  the  Sage  (Pythagoras)  had  set  down  as  unfit  to  be 
eaten.  In  the  fifth  year,  having  purged  the  mortal  body,  he 
began  to  sit,  lie  down,  or  stand  as  directed  by  his  spirit  attend- 
ants ;  in  order  to  develop  his  mediumship  for  the  occurrence 
of  spiritual  phenomena  tlirough  it.  In  tlxe  sixth  year  the 
phenomena  that  occurred  were  divided,  as  you  divide  them, 
into  two  classes,  to  wit :  mental  and  pliysical.  Tlie  purpose  of 
this  was  to  determine  wliether  the  most  striking  phenomena 
that  occurred  through  each  candidate  were  menial  or  pliysical. 
In  the  seventh  year,  test  experiments  were  made  to  ascertain 
whetlier  the  aspirant  was  best  qualified  for  the  occurrence  of 
the  mental  or  physical  class  of  plienomena  ;  or  whether  com- 
petent for  the  occurrence  of  both  classes  combined.  Apollonius 
of  Tyana  was  found  to  be  remarkably  qualified  for  the  occur- 
rence of  both  mental  and  pliysical  plienomena  through  his 
mcdiumsliip,  and  thus  bL'ing  fully  developed  for  both  classes  of 
phenomena  in  an  equal  degree,  he  was  authorized  to  act  in 
bolli  capacities,  those  of  mental  and  physical  mediumshiii. 
Tlius  duly  initiated  into  tlio  Pytliagorean  Order  of  Philosophy, 
lie  began  to  teach ;  but  like  most  sensitives,  he  desired  to  teach 
his  doctrines  in  seclusion.  Tlie  teachings  whicli  first  made 
Apollonius  of  Tyana  ivuown  will  be  recounted  to  ynu  by  the 
si)irit  of  King  Pliraoetes  of  Taxila.  He  will  tell  you  Avhen 
and  where  it  occurred,  for  these  communications  are  given 
under  the  control  of  spirits  who  can  and  Mill  explain  every- 
thing so  exactly  that  no  learning  can  overthrow  wliat  is  herein 
given.  Now,  Apollonius  of  Tyana  was,  as  I  know  from  per- 
sonal ol)servation  and  knowledge,  the  Jesus  of  Nazareth  of  the 
Christians,  and  tliis  was  fully  established  by  the  subse(iuent 
writings  of  Haturninus  of  Antioch,  Hasilidfs  of  Aiextindria, 
and  Valeiilinusof  the  same  city,  all  (ino-tics,  and  tliost'  who 
followi'd  tb(.'m  in  the  second  and  tliird  ct'iituries.     Those  writ- 


266  ANTIQUITY  unveilp:d. 

ings,  if  in  existence,  will  prove  that  Apolloiiius  was  the  Jesus 
of  the  Christians  in  after  times.  I  have  no  intention  to  prove 
to  you  tliat  trutli  is  greater  than  falseluxid,  for  the  time  iias 
eouie  wlien  trutli  must  and  will  assert  itself.  What  I  have 
toUl  you  is  true,  and  this  will  be  established  bej'ond  all  doubt 
by  the  evidence  yet  to  be  given,  if  not  already  so  established. 
Oh  !  how  1  have  longed  for  and  desired  the  time  to  come  when 
I  eould  obtain  the  chance  to  testify  that  ApoUonius  ot  Tyana, 
whose  memory  and  renown  were  killed  through  Eusebius  at 
tlie  Council  of  Nice,  was  the  real  Jesus  of  modern  Christianity. 
I  was  Euxenus  of  Heracleia  in  Pontus." 

Having  said  this  the  spirit  asked  to  take  our  hand,  and  in 
tlie  most  pathetic  and  earnest  manner  thanked  us  for  the  work 
we  were  doing  to  enable  the  spirit  workers  to  get  the  truth 
before  suffering  and  deceived  humanity.  We  can  find  little 
historical  mention  of  Euxenus  ;  for,  although  the  Pythagorean 
preceptor  of  ApoUonius  of  Tyana,  undoubtedly  the  greatest 
spiritual  medium  the  world  has  ever  known,  his  memory  and 
.services  have  been  buried  in  tlie  same  obscuritj*  that  lias  pre- 
vented the  true  merit  of  his  great  pupil  from  being  known  to 
after  ages. 

liefer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  Euxenus. 

Tills  mention  of  Euxenus  is  taken  from  the  Life  of  ApoUo- 
nius, by  IMiilostratus  ;  and  but  for  that  mention  of  him  no  one 
would  know  tliat  such  a  man  as  Euxenus  of  Heracleia  ever 
lived. 

liefer  to  Biogra]  Iiie  Universelle  for  account  of  ApoUonius. 

Such  W!is  tlie  pliilosopliical  system  of  Euxenus  tlie  toacher, 
and  ApoUonius  the  pu})il,  of  tlie  scliool  of  Pythagoras,  in  the 
early  part  of  the  lirst  century  of  the  so-called  Cliri.stian  era. 
Till'  spirit  of  Euxenus  of  Heracleia  tells  us  that  in  tlie  tirst 
ci'iitury  before  the  supjiosed  birth  of  Jesus,  that  Platonism, 
and  wliat  was  afterwards  called  (iiiosticism, werealmost  iden- 
tical in  tlieir  teachings.  Tills  was  untlDubtedly  the  case,  as 
any  impartial  in(]uiier  into  tli(>  doctriiu's  of  tiie  Oriental  and 
(ireciaii  pliilosopliies  will  be  forced  to  ailiiiil.  Tiiey  were,  as 
tlie  spirit  tells  us,  scientific  religions  as  coiitra-distinguishod 
from  theological  sjH'culative  ri'ligions;  and  not  the  nietapliysi- 
cal  ai)stractions  that  modern  interpreleix  of  their  literal 
jiieaiiiiiLi,  would  lead  their  followers  (o  lulieve.  The  writings 
ol   Apolloiiius  of  'I'yaiia  were  uiuiouli|edl\  well  known  as  hvte 


EUXENUS.  2G7  ' 

as  the  early  part  of  the  third  century,  and  were  regarded  with 
religious  veneration  by  many  of  the  brightest  minds  of  that 
early  period  of  the  so-called  Christian  era.  When  the  scheme 
was  formed  to  established  the  Christian  church,  as  a  represen- 
tative of  an  entirely  new  and  original  religion,  it  became 
necessary  to  destroy  his  writings  and  suppress  his  teachings,  and 
this  the  priesthood  sought  to  do,  and  did,  by  every  means  that 
was  in  their  power.  The  spirit  is  therefore  correct,  in  all  proba- 
bility, when  he  says:  "The  doctrines  of  Apollonius,  as  they 
appeared  in  his  genuine  work,  perished  in  the  first  crusade 
against  the  contents  of  the  Alexandrian  Library."  On  this 
point,  a  writer  in  the  Encyclopaedia  Britannica  says  : 

"In  389  or  391  an  edict  of  Theodosius  ordered  the  destruc- 
tion of  the  Serapeum,"  (the  remaining  Library  at  Alexandria,) 
"and  its  books  were  pillaged  by  the  Christians.  When  we 
take  into  account  the  disordered  condition  of  tlie  times,  and  the 
neglect  into  which  literature  and  science  had  fallen,  there  can 
be  little  difficulty  in  believing  that  there  were  but  few  books 
left  to  be  destroyed  by  the  soldiers  of  'Amr." 

Will  any  Catholic  or  Protestant  prelate,  priest  or  clergyman 
tell  us  why  the  Christian  emperor,  Theodosius  the  First,  should 
have  ordered  the  destruction  of  the  Serapeum  Library  of 
Alexandria,  if  not  to  destroy  the  evidence  it  contained  of  the 
spurious  nature  of  the  Christian  religion  and  its  heathen 
philosophical  origin  ?  We  venture  to  say  they  dare  not  attempt 
a  public  answer  to  that  pregnant  question. 

If,  as  the  si)irit  tells  us,  he  was  licensed  by  the  emperor, 
Augustus  Csesar  to  teach  the  Pythagorean  philosophy,  it  would 
seem  that  that  great  Roman  ruler  was  himself  a  follower  of 
Pythagoras,  and  not  so  the  Roman  priesthood.  The  latter,  the 
spirit  of  Euxenus  tells  us,  did  not  attempt  to  discuss  with  him 
the  respective  merits  of  their  teachings,  nor  did  they  dare  to 
question  the  truth  of  his  teachings. 

The  most  significant  part  of  this  testimony  of  Euxenus  is 
the  statement,  that  Apollonius  of  Tyana  was  "remarkably 
qualified  for  the  occurrence  of  both  mental  and  physical  phe- 
nomena through  his  mediumship,  and  thus  being  fully  de- 
veloped for  both  classes  of  phenomena  in  an  equal  degree,  he 
was  authorized  to  act  in  both  capacities."  And  that,  "duly 
initiated  into  the  Pythagorean  order  of  pliilosoi>hy,  he  began 
to  teach."     The  reference  to  Phraoetes,  king  of  Taxila,  as  cog- 


2G8  ANTIQUITY   UNVEILED. 

nizant  of  the  earliest  renown  of  Apollonius,  has  relation  to  the 
following  circumstances.  AVhile  Apollonius  ^vas  on  his  way 
from  IJabylon  to  India,  he  visited  king  Pliraoetes,  of  Taxiln. 
"That  i)rince,"  says  the  Biographic  Universelle,  "over- 
Mhelmcd  him  with  kindness,  and  gave  him  a  letter  to  the 
chief  of  the  philosophers,  or  Indian  (Jymnosophists,  which 
was  couched  in  these  terms  : 

"  The  king  IMiraoetes,  to  his  master  larchas,  and  to  the  sages 
who  are  with  him  :  '  Aj)olloiiius,  a  very  wise  man,  who  thinks 
you  are  wiser  than  himself,  comes  to  see  you  to  derive  knowl- 
edge from  your  wisdom.  8hare  witii  him  freely  all  that  which 
you  know,  and  be  assured  that  your  instructions  will  not  be 
lost.  He  is  the  most  elocjuent  of  men,  and  has  an  excellent 
memory.  His  companions  also  merit  your  good  Mclcome, 
since  they  know  how  to  love  such  a  man.'  " 

Euxenus  Mho  resided  at  JEgvc  during  the  time  when  it  is 
said  Jesus  was  on  earth,  tells  us,  that  he  knows  from  personal 
knowledge,  that  Apoilonius,  his  contemporary  and  pujjil,  was 
the  same  who  afterwards  was  considered  the  Jesus  of  Naza- 
retii  of  the  Christians,  and  that  this  fact  wasfully  established  by 
the  subseciuent  writings  of  Haturniinis,  Basilides  and  Valenti- 
nus,  the  (gnostic  followers  of  Apollonius.  We  have  already  so 
fully  treated  of,  not  oidy  the  analogy  of  the  teachings  of  Apol- 
lonius with  the  teachings  of  the  Christian  .scriptures,  stvcalled, 
but  of  their  substantial  Identity  one  with  another,  that  we  need 
not  repeat  our  criticisms  upon  that  point.  We  can  well  under- 
stand how  Kuxenus  should  have  so  long  and  strongly  desired 
to  come  back  to  earth  to  vindicate  the  name  and  fame  of  his 
great  mediumistic  pui)il. 


JEAN  BAPTISTE  COLBERT.  269 


aURfi  SflPTISTE  COIiBEf^T. 

Prime  Minister  of  France. 


"Good  evening,  sir:— Speaking  without  arrogating  any- 
tliing  to  myself,  I  do  not  think  that  any  person  of  modern 
times  was  more  deeply  absorbed  in  antiquarian  lore  tlian  my- 
self. You  will  find  in  August  Wilhelm  Von  Sehlegel's  tragedy 
of  "Arion,"  all  the  mythological  allusions  made  by  ^schuylus 
in  his  "  Prometheus  Bound."  He  was  one  of  the  greatest  fean- 
scrit  scholars  that  ever  lived,  and  was  thoroughly  versed  in  the 
analogies  between  the  Sanscrit  and  Greek  languages.  He  de- 
monstrated clearly  that  the  ancient  Egyptian  virgin,  Isis,  with 
the  infant  god  Horus  on  her  breast,  and  the  symbols  of  the 
Isiac  religion  were  identical  with  the  Cliristian  Virgin  Mary 
and  the  infant  Jesus.  Much  of  this  1  have  learned  in  spirit  life. 
This  I  give  you  now.  Wiiat  I  learned  in  the  mortal  life  will  fol- 
low afterwards.  In  the  library  called  after  me,  tlie  Colbertine, 
about  one  hundred  and  forty  miscellaneous  manuscripts  bear- 
ing upon  the  first  knowledge  concerning  tlie  Gymnosophists  of 
India,  in  the  times  of  Alexander  the  Great  and  Ptolemy  Phiia- 
delphus.  The.se  go  to  show  that  the  GjTunosophists  were  fire 
M'orshippers.  Among  them  ai'e  manuscripts  relating  to  what 
will  be  communicated  to  you  by  a  spirit  who  has  not  yet  con- 
trolled the  medium,  whose  body  was  burned  at  Athens  in  the 
reign  of  Augustus  Cte.sar.  After  the  teachings  of  the  Gym- 
nosophists, the  Essenes  and  Gnostics  composed  the  originals  of 
the  Christian  Gospels  and  Epistles,  which  were  afterwards 
parodied  as  composing  the  New  Testament.  This  was  demon- 
strated to  you  by  the  spirit  of  Euthalius,  [see  Eutlialius,  page 
Gl.]  He  lived  at  Alexandria  in  485  A.  D.  The  next  point  I 
sliall  mention,  as  demonstrated  by  those  manuscripts,  dates 
about  560  to  580  A.  D.,  and  is  contained  in  the  writings  of 
Moses  Chorensis,  who  first  became  popular  in  Armenia,  and 
who  fully  proves  that,  in  his  day,  the  Armenians  were  Parsees 
or  fire  worsliippers,  and  that  they  adhered  to  the  doctrines  of 
the  Gymnosophists  combined  with  the  Platonic  and  Pytha- 
gorean pliilosophies  of  Apollonius  of  Tyana.  And  he  shows 
that  about  A.  D.  280,  and  perhaps  before  that  date,  these  Ar- 
menians inscribed  upon  the  marble  throne  (not  chair)  at 
Adulis,  their  doctrines  and  belief,  in  contradistinction  to  those 
of  the  people  known  as  Abyssinians,  the  latter  being  the  doc- 


270  ANTIQUITY  UNVEILED. 

trincs  attributed  to  Ishmael,  the  supposed  son  of  Abraham. 
TJiey  made  that  inscription  at  that  point  in  order  to  convert  the 
Abyssinians  to  the  teachings  of  ApoUonius,  whicli  proved 
fruitless.  There  is  a  paragraph  still  extant,  of  the  writings  of 
Moses  Ciiorensis,  that  shows  that  all  the  learned  have  made  a 
mistake  about  the  nature  of  that  inscription,  but  its  sup))ressi<)n 
was  ordered  by  the  Council  of  Nice.  It  is  still  in  the  Vatictin 
Library  at  Rome.  This  paragraph  shows  that  the  throne  or 
judgment  seat  at  Adulis  had  no  relation  to  Ptolemy  Euergetes, 
but  was  erected  to  commemorate  the  exploits  of  an  Asiatic 
king  named  Hannes  or  Jannes.  You  will  not  lind  him  men- 
tioned in  any  English  biography,  and  if  at  all,  it  will  be  in 
some  other  tongue.  Following  this  we  will  have  to  skip  from 
the  sixth  to  the  twelfth  century,  to  the  days  of  Cyrillus  Lu- 
caris,  patriarch  of  Constantinople,  and  there  we  find  the  com- 
mencement of  the  Targums  in  the  Codex  Alexandrinus,  now 
in  tiie  Royal  Library  in  London.  The  manuscript  to  which  I 
alluded,  shows  that  Eusebius  of  Ca^sarea  fully  understood 
these  various  tongues,  and  the  combination  of  the  Targmns  of 
Jonathan  Ben  Uziel,  Aquila  and  others,  with  the  writings  of 
ApoUonius  of  Tyana,  called  the  Pauline  Epistles,  about  A.  D. 
20o,  to  conceal  their  origin.  These  matters  were  fully  dwelt 
upon  by  p]usel)ius,  which  shows  that  the  Armenians  con- 
structed, out  of  all  these,  what  is  now  called  the  Codex  Alex- 
andrinus. The  i)roof  of  this  fact  is  still  to  be  found  in  some  of 
the  towns  of  Samaria  and  Mesopotamia,  in  the  Vatican 
I>ii)rary  at  Romi',  in  my  collection  ot^  manuscripts  in  l*aris,  and 
in  the  paintings  of  Muriilo,  who  painted  a  Jesus  according  to 
tlu' Abyssinian  idea  of  that  (iod,  and  represented  him  ms  :iu 
African.  Jiy  a  tiiorougl»  investigation  of  tlie  facts  nlated  by 
Hel/.oni,  concerning  the  statues  of  ApoUonius  tiiat  he  saw  in 
I'jtper  Egypt,  you  can  reach  a  demonstration  that  ApoUonius 
was  the  Jesus  Ciirist  of  to-diiy.  I  examined  all  these  tiiliigs 
thoroughly;  and  according  to  a  motU'rn  writir,  Lamarline, 
you  will  find  the  most  positive  i)r(ioflliat  the  Christian  n'ligion 
is  a  fraud.  You  will  also  find  proof  of  this  among  the  Maron- 
ite  IJnthren  in  Syri.i,  and  also  in  tlie  Indian  .Vrclweoloirical 
researches  of  Sir  Wiliiiim  .Jones.  Hnt  I  rest  my  statements 
mainly  upon  what  I  have  K'arned  from  a  man  with  wlioni  I 
have  become  accjuainled  in  spirit  life.  I  mi-an  Von  Schletrtl. 
lie  will  complete  what  I  luive  left  unsaid.  1  am  Jean  Raptiste 
Colbert." 

Refer  to  Chambers'  Encyclopa'dia  for  account  of  Colbert. 
Tliat  Coll)ert  w.is  a  very  li'arned  man  as  well  as  a  great  one, 
his   valuable  collection   of   ancient  manuscrijjts,   now   in   the 


JEAN  BAPTISTE  COLBERT.  271 

Royal  Library  of  Paris,  3ufficiently  indicates.  The  reference 
of  this  spirit  to  the  Hterary  labors  of  Von  Schlegel  is  especial'y 
pointed,  in  relation  to  the  analogies  between  the  P^gyptian 
virgin  Isis  and  her  child  Horus  and  the  V^irgin  Mary  and  her 
child  Jesus  of  the  Christian  Church  ;  as  also  the  analogies 
between  the  emblems  of  tliose  two  religions.  As  to  which  was 
the  imitation  and  which  the  model,  the  great  antiquity  of  the 
Isiac  religion  leaves  no  doubt.  As  we  have  never  read  the 
works  of  Von  Schlegel,  we  do  not  know  liow  fully  he  treats  of 
the  questions  to  which  the  spirit  refers.  But  when  we  come  to 
what  he  says  about  the  one  hundred  and  forty  manuscripts  in 
the  Colbert  collection  which  relate  to  the  doctrines  and  phil- 
osojjhy  of  the  Gymnosophists  of  India,  from  400  to  250  B.  C, 
we  come  to  a  matter  that  admits  of  positive  historical  proof. 
The  Gymnosophists  w'ere  undoubtedly  worshippers  of  fire,  as 
the  emblem  of  the  Sun,  which  was  the  central  foundation  of 
all  religions. 

As  we  have  fully  shown,  in  our  previous  criticisms  of  other 
spirit  communications,  the  G3-mnosophists  gave  rise  to  what 
was  known  in  Syria  as  Essenianism  ;  Essenianism  was  merged 
in  Gnosticism  ;  Gnosticism  was  merged  in  Neo-Platonism  ;  and 
Neo-Platonism  was  finally  merged  in  Christianity,  thus  we 
may  readily  see  that  Christianity,  so  far  from  having  any 
originality  about  it,  was  but  the  latest  modification  of  Ori- 
ental nature-worship,  and  no  more  divine  tlian  the  source 
from  whicli  it  flowed  through  so  many  modifying  channels. 
But,  so  confident  are  we  that  the  spirit  of  Colbert  states 
what  is  the  fact  in  regard  to  the  import  of  the  manuscripts 
to  which  he  alludes,  as  treating  of  Gymnosophism  and  Gnos- 
ticism, that  we  do  not  hesitate  to  challenge  the  refutation 
thereof.  When  he  refers  to  Euthaliusas  a  spirit  who  will  con- 
firm what  he  says  about  those  manuscripts,  and  the  fact  that 
the  Christian  Gospels  and  Epistles  are  nothing  but  parodies 
upon  the  more  ancient  Gnostic  Gospels  and  Epistles,  he  leaves 
no  room  to  doubt  that  what  he  says  of  those  manu.scripts  is 
true.  At  this  writing  Euthalius  has  communicated  and  tes- 
tifies positively  to  that  fact. 

Even  more  significant  is  the  reference  of  the  spirit  to  tlie 
manuscript  writi ngs  of  Moses  Chorensis,  as  establishing  tlie  fact 
that  as  late  as  560  to  5S0  A.  D.  the  jK'ople  of  Armenia  were 
Parsees  or  Sun  worshippers— their  religion  being  a  combina- 


272  ANTIQUITY   UNVEILED. 

tion  of  Gymnosophism  and  Grecian  philosophy.  Rut  most 
sij^iiihcant  of  all,  is  the  spirit's  statement  lliat  tlie  writinjrs  of 
Moses  Chorensis,  show  that  tlie  inscription  tliat  has  heen 
ohliterated  on  the  marhle  tlirone  at  Achilis,  j)hice(l  there  about 
280  A.  D.,  or  earlier,  was  inscribed  thereon  by  Armenian 
priests,  to  record  the  doctrines  and  teachings  of  Apolloniusof 
Tyana,  to  which  they  adhered.  It  is  little  less  significant  tliat 
on  the  authority  of  the  manuscripts  of  Moses  Chorensis,  tiiat 
the  s])irit  of  Colbert  should  state  the  fact  tiiat  the  historical 
portion  of  the  inscription  of  the  Adulian  marble  does  not  relate 
to  Ptolemy  Euergetes  as  has  been  almost  universally  supposed  ; 
nor  to  an  At)yssinian  king  as  some  suppose  ;  nor  partly  to 
Ptolemy  Euergetes  and  partly  to  an  Abyssinian  king  ;  but  that 
it  relates  wholly  to  an  Asiatic  king  named  Hannes  or  Jannes, 
as  the  spirit  gave  it.  We  have  examined  this  part  of  the  spirit's 
statement  with  the  greatest  care,  and  feel  justified  in  main- 
taining its  substantial  correctness  against  the  most  searching 
criticisms  of  the  learned  world. 


GODFREY    Af^HOLiD. 

A  German  Mystic. 


"I  thank  you,  sir,  for  this  opportunity  of  communicating 
with  you.  Wbat  I  come  to  say  to  you  to-night  is  coiuieeted 
with,  and  is  a  condensation  of,  wluit  Eutiialius  of  Alexandria, 
who  lived  altout  A.  D.  4;>"),  lias  said  to  you.  Our  communica- 
tions must  necessarily  overlap  and  support  each  other.  [See 
Euthalius,  page  61.]  The  Christian  Scriptures  from  Acts  to 
lievelation  are  but  plagiarisms  of  the  doctrines  to  that  great 
.saint  of  antiquity,  ApoUonius  of  Tyana.  I  knew  positivtiy, 
from  what  is  said  in  Ht-lzoni's  miscellaneous  article,  No.  1,  now 
in  the  British  Museum  and  in  the  Florentine  T-ibrary,  that  on 
ancient  authority  I'aul  of  Tarsus  was  absolutely  A]>olloniusof 
Tyana.  As  for  myself,  aft'^r  a  careful  review  of  all  the  grouiMis 
that  have  been  traversed  by  Dr.  Nathani*-!  Lardner  and  other 
learned  commentators,  who  were  eniraired  and  paid  i)y  the 
CluMch  to  laid  some  proof  of  tln'  truth  of  Chrislianily,  I 
found,  from  the  Targums  of  Jonathan  Ik'U  U/.iel  and  Acjuila, 


GODFREY   ARNOLD.  273 

that  Christianity  was  a  fraudulent  imitation  of  the  ancient 
doctrines  of  tlie  Trinity,  of  which  ancient  trinities  the  genera- 
tive organs  were  the  most  prominent  representative  symbol. 
All  this  was  perfectly  apparent  to  nje  ;  but  as  I  was  an  ecclesi- 
astical adoptionist,  I  merged  all  that  I  knew  in  the  Christian 
religion.  What  was  contrary  to  it  I  ignored  ;  for  whicli  dis- 
honesty T,  as  a  spirit,  am  obliged  and  compelled  to  here  tell  you 
what  I  knew  about  these  things.     Godfrey  Arnold." 

Refer  to  Biographic  Universellc  for  account  of  (iodfrty 
Arnold. 

The  spirit  of  this  thoroughly  informed  writer  comes  back 
to  earth  and  discloses  the  fact,  of  his  knowledge,  while  in 
earth  life,  that  the  Gospel  of  John  and  Canonical  Epistles  of 
the  New  Testament  were  nothing  else  than  plagiarisms  of  the 
writings  of  the  great  sage  Apollonius  of  Tyana,  and  that  Paul 
of  Tarsus,  was  absolutely  Apollonius  of  Tyana.  How  far  any 
writing  of  Belzoni  confirms  this  fact,  we  have  no  means  of 
knowing  at  this  time  ;  but  it  is  impossible,  in  view  of  the  utter 
want  of  historical  status  of  Paul  of  Tarsus,  and  the  perfectly 
historical  status  of  Apollonius,  to  question  the  statement  of  the 
spirit  of  this  thoroughly  informed  man.  It  seems  equally  cer- 
tain that  w'hat  he  says,  as  to  the  Christian  plagiarism  of  the 
ancient  doctrine  of  the  Trinity,  is  substantially  correct. 
AVhethcr  the  Targums  of  Ben  Uziel  and  Aquila  contain  any- 
thing to  prove  this,  Me  do  not  know,  but  think  it  more  than 
probable,  if  not  certain.  The  nature  of  Arnold's  investiga- 
tions and  literary  labors  were  just  such  as  would  have  led  him 
to  the  discovery  of  the  Christian  frauds  that  he  claims  to  have 
made.  He  no  doubt,  with  all  his  desire  to  do  nothing  to  im- 
pede the  growth  of  Christian  piety,  too  clearly  intimated  the 
heathen  source  of  Christian  theology,  and  hence  the  bad  odor 
into  which  he  fell  as  a  Christian  writer.  The  spirit  of  Arnold 
has  done  well,  in  seeking  to  atone  for  his  earthly  insincerity, 
by  the  above  disclosures.  It  will  be  well  for  all  spirits  who 
were  once  engaged  in  the  same  work  of  concealing  and  sup- 
pre.s.sing  truth,  to  follow  his  example. 


274  ANTIQUITY  UNVEILED. 


August  Wilhelm  Von  Schlegel. 
A  German  Philologist  and  Orientalist. 


"  Ho  who  exposes  errors  must  expect  to  bo  opposed  by  an 
army  of  fools.  I  know  this  wa.s  true  in  my  day,  aud  I  kuow 
it  must  be  true  in  yours.  Born  into  tlie  mortal  life  with  a  cer- 
tain sense  of  the  mystical— knowing  naught  of  the  far  past — 
I  was  fortunate  to  strike  that  line  of  intelligence  which  was  of 
great  advantage  to  me;  namely,  antiiiuity  ;  and  I  wrote  my 
description  of  Ion  on  the  same  principle  that  ilischylus  wrote 
his  Prometheus  Bound.  My  princiiKd  business  here  to-night  is, 
to  prove  to  you  that  tlie  Tamil  language  of  India  is  more 
ancient  tlian'the  Sanscrit  ;  and  that  while  you  now  lind  it  in 
Madras,  Ceylon  and  Southern  India,  its  outlines  and  structure 
prove  it  to  he  more  ancient,  in  India,  than  the  Sanscrit.  Tiie 
principal  belief  of  the  Tamils  was  the  divine  nature  of  the 
male  and  female  human  organs  of  generation,  the  symbol  of 
which  was  the  pliallus.  They  had  their  Trinity  in  tlie  fatiicr, 
motiier  and  child,  which  constituted  their  trinity  in  unity. 
These  religious  ide;i.s  can  bo  traceil  in  the  Tamil  language, 
traces  of  whicli  are  still  found  at  the  foot  of  tlie  Himalayas  in 
northern  India,  where  the  Tamil  people  dwelt  before  the 
JJrahmans  cross.-d  into  India  from  Thibet  with  their  god 
I-brahm.  Imlced  this  I-brahm  was  merely  an  eastern  off- 
shoot of  tlie  Baal  or  Bel  of  the  Chaldeans.  The  Chaldean 
civilization  is  the  oldest  tliat  we  spirits  can  start  with.  That 
spirit  who  came  to  yo.i  sometime  since— Deva  Bodhisatoua— I 
have  met  in  spirit  life,  for  there  like  attracts  like— is  al)out  to 
edect  a  conjunction  of  forces  i)etween  Eastern  spirits  and  West- 
ern s{)irits  ill  spirit  life,  and  iiy  that  means  he  will  open 
the  way  between  tlie  two  worlds,  so  that  all  tlu'  past  may  be 
revealed  to  mortals,  when  grand  will  be  the  result.  Vou  nc(<l 
not  fear  tiiat  should  you  fall,  that  this  will  not  b»' accomj>lislied, 
for  others  will  rise  up  i)ehiiid  you  greater  than  yoursv-lf,  and 
t'liese  things  nuist  goon.  There  seems  to  be  a  great  desire  on 
the  p;irt  of  all  the  l-ju'npi'an  powers  to  mojiopoli/e  the  l.-nids  of 
tlu'  I'/ist  aiul  destroy  its  people;  l)Ut  tliesewill  yet  take  an 
awful  revenge  on  tlieir  !--uropean  oppressors.  'I'he  spirit  work 
of  action  and  reaction  lietweeii  the  two  worlds  goes  on  unc<as- 
imrly.     I  find  my  control  getting  weak.  I  am  August  Wilhelm 

Von  ScIlieLTi'I." 


VON  SCHLEGEL.  275 

Refer  to  Chambers'  Encyclopaedia  for  account  of  VonSchlegel. 

If  our  readers  will  look  up  carefully  the  reference  we  have 
given  to  Von  Schlegel  they  inay  be  able  to  form  some  idea  of 
his  qualification  to  judge  of  the  true  nature  of  the  Sanscrit 
language  and  its  relation  to  the  Tamil  tongue.  The  general 
idea  has  been  that  the  Tamil  literature  is  of  recent  date  as 
compared  with  the  Sanscrit  literature.  Tliis  the  spirit  of  Von 
Schlegel  denies,  and  refers  to  its  less  complex  structure  in 
proof  of  this.  In  this  connection,  it  would  also  prove  interesting 
to  the  reader,  to  look  up  the  account  of  the  Tamil  people  and 
language  which  may  also  be  found  in  Chambers'  Encyclopaedia. 

It  must  be  very  evident  to  the  reader  of  these  references  that 
the  Tamil  language  is  not  a  Brahmanical  or  Sanscrit  dialect, 
but  an  independent  language  which  had  its  origin  in  a  distinct 
region  or  centre  of  civilization  from  that  which  gave  rise  to  the 
Sanscrit  and  its  kindred  Aryan  idioms.  As  such  it  has  an 
especial  historical  importance,  and  this  the  spirit  of  Von 
Schlegel  fully  understood  when  he  thus  called  attention  not 
only  to  the  difference  between  the  Tamil  and  Sanscrit  lan- 
guages, but  showed  that  the  Tamil  was  the  more  ancient  of  the 
two.  The  Tamil  language  was  of  Semitic  or  Chaldaic  origin, 
and  no  doubt  existed  in  Northern  as  well  as  Southern  India 
before  the  Arj-an  Brahmans  invaded  India  from  Tibet,  and 
established  the  Sanscrit  language  there. 

In  the  light  of  a  number  of  similar  assurances  given  by  other 
spirits  through  other  mediums,  we  regard  the  reference  of  the 
spirit  of  Von  Schlegel  to  Deva  Bodhisatoua,  and  his  spirit 
labors  to  unite  all  the  spirit  friends  of  Spiritualism,  and 
through  that  union  of  spirit  forces  to  open  the  way  between 
the  two  worlds,  so  that  the  history  of  all  the  past  may  be 
revealed  to  mortals,  is  the  most  hope  inspiring  assurance  that 
has  come  to  mankind  from  the  spirit  life.  Deva  Bodhisatoua 
was  the  13th  Buddhist  patriarch,  and  some  two  or  three  cen- 
turies before  the  Christian  era  established  the  Reformed  Budd- 
histic canons  which  still  prevail  in  India.  He  was,  in  other 
words,  to  Modern  Buddhism,  what  Eusebius  Pamphilus  was  to 
ChristianitvJts  founder. 


276  ANTIQUITY   UNVEILED. 


BODHISHORIVIAH. 
A  Buddhist  Priest. 


"  I  GREET  YOU,  SIR  : — As  the  Buddhistic  religion,  its  writ- 
ings, precepts  and  morals,  have  been  given  to  modern  readers, 
they  have  not  been  allowed  to  show  the  inlluence  they  exerted 
in  forming  what  is  called  the  Christian  religion.  Every- 
thing that  would  show  this  has  been  suppressed,  first  by  the 
Christian  fathers  Jerome,  Chrysostom  and  Eusebius  of  Ca'sa- 
rea,  and  afterwards  by  the  Christian  writers  who  followed 
them.  All  these  learned  Christian  commentators  have  done  all 
they  could  do  to  veil  the  connection  between  Ikiddhi.-ni  and 
Christianity.  I  am  here  to-day  to  say  that  the  Teiitateueh, 
Psalms  and  Proverbs  of  the  Old  Testament,  and  the  >«'ew  Tes- 
tament from  the  CJospt'l  of  John  to  llevelations,  were  originally 
in  the  hands  of  tlie  Ikiddhists,  and  were  taught  to  the  fol- 
lowers of  that  religion,  in  my  day,  about  A.  D.  340.  liut 
Christian  authorities  have  set  me  dowji  as  about  A.  D.  40o,  in 
order  to  cover  what  I  had  of  JJuddhislic  writings  then  extant, 
and  to  make  them  ai)pear  to  be  copies  instead  of  authentic 
originals.  J  want  to  show  that  the  religion  of  Puddha  was  not 
an  oUshoot  of  Prahmanism.  It  was  derived  from  the  teaehings 
of  Zoroaster  in  the  lirst  place,  and  the  teaehings  of  Osiris-  of  the 
Egyptians  in  the  second  place.  [Ani  T  to  understand  that 
JUiddhism  was  not  of  Indian  origin  V]  Yes;  aiul  now  for  the 
proofs  <f  this.  At  the  little  village  of  Pang  in  Pombay,  on  the 
road  from  (iu/.erat  to  Malioa,  are  tiie  five  subtfrranian  chambers 
which  rcj)rescnt  tiie  live  mountains  of  Puddha,  and  they  are 
called  tlie  Panch  Pandou.  It  was  there  that  I  taught  in  my 
time,  althougii  these  eliaml)ers  gave  the  date  of  Puddha  as  nine 
hundred  years  before  that  time.  The  gnat  trouble  with  Christ- 
ian connnentators  is,  that  tliey  want  to  bring  all  religions 
within  the  Mosaic  ]M'riod  ;  and  that  biases  their  judgment  and 
leads  them  astray.  I  want  to  say,  here,  that  the  I'aiu-h  I'an- 
dou  and  the  temi)le  of  Poro  Pado,  as  it  was  called  by  us,  were 
the  sources  j"rom  wliicli  the  civilizations  of  ^Mexico,  Central 
.\merica  and  Peru  originaud  ;  for  the  sajue  kind  of  crosses 
that  are  found  in  the  Panch  Pandou,  and  in  the  tem]i!e  of 
Poro  I'.ado,  are  identical  with  those  to  be  found  in  the  A/tec 
temples  of  Mexico,  the  temples  of  Central  America,  and  the 
temples  of  Peru.     Tlie  three  gospels   of  Matthew,   Mark   and 


BODHISHOKMAH.  277 

Luke  were  derived  from,  and  were  part  and  parcel  of  the 
Ancient  Gymnosophic  religion  which  Apollonius  received 
from  Phraoetes,  king  of  Taxila.  Apollonius  was  a  me- 
dium for  spirit  control.  I  was  also  a  medium  among  the 
Ciiinese.  I  taught  amongst  them  at  the  foot  of  the  cele- 
brated Mount  Sung.  [Was  that  region  celebrated  as  a  place  oi 
learning?]  Yes;  and  also  for  learned  hermits  to  congregate 
aad  die.  I  am  satisfied  that  if  you  will  follow  the  clews  that 
J  have  given  you,  in  this  communication,  that  you  will  find 
tiiat  S-in-worship  was  identical  with  Buddhism,  the  latter 
only  being  a  reformation  of  the  former.  These  things  have 
bs^n  ignored  by  modern  arclijieological  scholars,  because  they 
would  conflict  with  the  teachings  of  Christianity.  [Have  the 
ga^pals  of  Matthew,  Mark,  Luke  and  John  been  modified 
from  th3  original  writings,  other  than  in  the  change  of  names 
and  ths  scenes  of  th^  events  related?]  The  idea  of  Jesus  is 
rather  Egyptian  than  Indian.  The  most  virtuous,  holiest  and 
purest  niiu  of  his  generation,  became  the  object  of  the  venera- 
tion of  thi  psople,  and  was  held  up  as  an  example  for  after 
generations  to  follow.  They  deified  them  and  certain  stars 
were  dedicated  to  them.  Tliese  celestial  personifications  were 
tavight  mystically  by  the  priests  to  heighten  the  eflect  upon 
thj  minds  of  their  ignorant  followers.  If  you  have  any  other 
qviestions,  I  will  answer  them  if  I  can.  [We  know  that  the 
Gaspel  of  St.  John  varies  from  the  three  synoptical  gospels  in 
essential  particulars  ;  and  we  have  much  reason  to  believe  that 
while  the  GDsp.4  of  John,  the  Pauline  Epistles,  the  Catho- 
lic Epistles,  and  Revelations,  are  of  Buddhistic  origin,  that  the 
gospels  of  Matthew,  Mark  and  Luke,  and  the  Acts  of  the 
Apostles,  are  of  Brahmanical  origin,  and  relate  to  the  Plindoo 
Chrishna  Is  that  conjecture  correct?]  The  books,  from  the 
Gospel  of  John  to  Revelations,  in  the  New  Testament,  were 
borrowed  from  the  Buddhistic  visions  of  Leva  Bodhisatoua. 
[In  what  res]).vt  did  the  Buddhists  and  Gymnosophists 
dilf.^r?]  The  Ikiddhists,  in  my  time,  were  what  you  term 
Spiritualists.  The  Nirvana  or  heaven  of  rest,  as  it  was  originally 
taught,  meant  simply  a  place  -where  the  spirit  regained  its 
pr>wer  after  leaving  the  mortal  form,  and  after  a  longer  or 
shorter  time,  having  recuperated  in  strength,  it  passed  on 
through  tho-4e  spheres  of  spirit  existence  that  you  Spiritualists 
talk  of.  On  the  other  hand,  the  Gymnosophists  were  more  of 
the  perfectionist  belief,  and  taught  that  the  released  spirit  of  the 
righteous  went  straight  to  God.  That  was  the  essential  differ- 
ence between  the  two  teachings.  My  name  was  Bodhishormah. " 

We  can  find  no  mention  whatever  of  Bodhishormah,  and 


278  ANTIQUITY  UNVEILED. 

can  therefore  only  judge  of  the  authenticity  of  tlie  communi- 
cation by  the  collateral  facts  that  bear  upon  the  matters  testi- 
fied to  by  the  spirit.  But  these  are  so  numerous  and  so  pointed 
as  hardly  to  leave  room  to  doubt  its  authenticity.  That  the 
medium  could  have  invented  such  a  communication,  no 
reasonable  person  can  suppose  ;  for  apart  from  tlie  significance 
of  the  several  statements  tlierein  contained,  tlie  general  tenor 
of  the  communication  establishes  the  distinct  individuality  of 
the  communicating  spirit. 

It  is  to  be  hoped  that  the  time  is  not  far  distant  when  the 
true  and  perfect  teachings  of  the  JJrahmanical,  JJuddliistic  autl 
(Jymnosophic  religions  of  India,  will  be  given  to  the  people  of 
Europe  and  America.  When  that  is  done,  the  Christian  pla- 
giarism of  those  teachings  will  be  laid  bare  and  the  Christian 
<lelusion  at  an  end.  For  centuries  the  Christian  priesthood 
monopolized  the  learning  and  knowledge  of  the  world,  but 
that  monopoly  no  longer  exists.  Untrammelled  seiiolarly 
thinkers  have  gone  to  the  front  in  antiquarian,  arelueological, 
philosophical,  and  scientific  researches,  and  tlie  truth  in  all 
these  directions,  is  being  brought  to  light  with  resistless  force. 
Neither  the  Christian  Fathers  nor  modern  Christian  connnen- 
tators  or  their  deluding  performances,  can  stay  tlie  resistless 
force  of  the  on-coming  fiood  of  light  from  the  ancient  world. 

It  will  be  s'*en  tliat  tliis  Buddliist  spirit  claims  the  Budd- 
histic origin  of  si.x  of  tlie  chief  books  of  the  Old  Testament,  as 
wt'll  as  the  more  imjiortaiit  parts  of  the  New  Testament.  Tiiis 
claim  has  never  before  been  presented,  so  far  as  we  know  ;  and  yet 
it  is  consistent  with  much  that  is  positively  known.  Not  one 
of  the  books  of  the  Old  Testament  is  of  Hebrew  origin,  as  it 
has  been  claimed  they  were.  They  are,  iK'vond  ail  (jueslion, 
of  Eastern  origin,  having  only  been  parodied  by  tlie  Jewish 
priesthood,  and  put  before  tlieir  followers  as  Jewisli  originals, 
as  the  various  Targums  jilainly  show.  Tlie  I'salnis  and 
Proverbs  of  the  Old  Testanu'iit  are  in  tiieir  naturi',  eoiistrue- 
tioii,  and  use,  so  similar  to  the  Buddhistie  books  now  extant, 
as  to  show  that  they  are  titlur  varit-d  virsions  of  oiio  original, 
or  varied  versions,  the  one  of  the  other.  In  eitlur  case  it  is 
impossible  that  .lutlea  should  have  been  the  country  of  fluir 
origination.  There  is  just  as  much  historical  certainty  that 
neither  of  the  (Jospels  according  to  Matthew,  Mark,  I^uke  and 
John,  of  the  New  Testament,  originated  in  Judea  ;  and  it  is  in 


BODHISHORMAH.  279 

the  higliest  degree  probable,  that  the  country  of  their  origina- 
tion was  India.  Tiie  spirit  says  he  knows  that  this  was  the 
fact  so  far  as  the  Gospel  according  to  John,  the  Pauline  Epis- 
tles, the  Catholic  Epistles  and  the  book  of  Revelations  are  con- 
cerned. That  he  docs  not  include  the  synoptical  Gospels  and 
the  Acts  of  the  Apostles,  grows  out  of  the  fact  that  they  were 
of  Brahmanical  rather  than  of  Buddhistic  origin. 

The  spirit  says  that  Christian  authorities  have  set  him  down, 
chronologically,  as  having  flourished  about  A.  D.  495,  instead 
of  A.  D.  340,  to  conceal  the  nature  of  the  Buddhistic  writings 
in  his  possession.  Of  this  we  have  no  means  of  judging,  not 
having  been  able  to  find  any  historical  reference  to  Bodhishor- 
mah.    The  truth  of  the  matter  may  bo  yet  established. 

But  now,  we  come  to  a  portion  of  the  communication  tliat  is 
as  important  as  it  is  new  to  us.  Tlie  prevailing  impression  has 
been  that  Buddhism  was  but  a  schismatic  offshoot  of  Brah- 
manism,  and  merely  amounted  to  an  attempted  reformation  of 
that  Aryan  religion.  The  testimony  of  Bodhishorniah  is  the 
first  denial  of  that  supposition.  He  sajs  that  Buddhism  had 
nothing  to  do  witli  Brahnianism,  but  was  derived  from  the  Zo- 
roastrian  and  Egyptian  systems  of  Sabaism  or  Star  worsliip.  As 
proof  of  this  fact  the  spirit  tells  us  that  at  the  village  of  Bang 
in  Bombay',  India,  on  the  road  from  Guzerat  to  Malioa  arc  five 
subterranean  cliambers,  which  represent  the  five  mountains  of 
Buddha,  and  that  they  are  called  the  Panch  Pandou,  that  it 
was  there  he  taught  Buddliism  ;  and  that  tlie  inscriptions  in 
those  chambers  sliowed  that  Buddha  had  flourished  900  years 
before  his  time,  (340  A.  D.) 

It  is  with  stinging  satire  that  the  spirit  says :  "  The  great 
trouble  with  Christian  commentators  is,  that  they  want  to 
bring  all  religions  within  the  Mosaic  period,  and  that  biases 
tlieir  judgment  and  leads  them  astraj-."  The  spirit  is  more 
than  charitable  to  suppose  that  the  learned,  among  those  com- 
mentators, do  not  knov/  that  in  taking  that  course,  they  are 
not  seeking  to  find,  but  seeking  to  avoid  the  truth. 

This  spirit  confirms  what  was  testified  to  by  Deva  Bod- 
hisatoua.  The  latter  claimed  to  have  been  a  medium,  and 
while  in  a  state  of  trance  wrote  the  books  wliieh  were  ob- 
tained by  ApoUonius  at  Singapoor.  This  spirit  refers  to  the 
visions  of  Deva  Bodhisatoua  as  the  source  of  the  parodied 
Christian  writings,  from  the  Gospel  of  John  to  Revelation, 
inclusive. 


280  ANTIQUITY   UNVEILED. 

The  spirit  no  doubt  makes  a  correct  statement  as  to  tlie  difler- 
cnce  between  Gynmosophism  and  IJuddhisni.  The  Buddhi.sts 
were  certainly  ISpiritiuilists,  while  the  Gyninosophists  were 
perfectionists,  and  held  that  there  was  no  necessity  of  pro- 
p;ressive  advancement  in  si)irit  life.  The  inii)ortance  of  the 
light  this  communication  tlirows  upon  many  points  of  histori- 
cal doubt,  cannot  be  too  highly  estimated. 


SEfjVlUS   SUliPlClOS  GALiBA. 

A  Roman  Emperor. 

"  I  GREET  YOU  :— There  is  but  one  way  open  to  all  spirits  to 
proj,'ress,  and  tiiat  is,  to  study  to  tell  tlie  truth,  as  farastliey 
Knew  wliat  it  was,  when  tliey  lived  in  mortal  forms.  That  is 
the  only  recompense  they  can  make  to  mortals  for  the  wrongs 
they  have  done.  J  was  born  J}.  C.  20  at  liome.  1  died  or 
l)assed  away  in  A.  I).  OS);  and  you  can  see  by  tliese  dates  that  I 
cover  the  most  important  })eriod  of  the  estal)lisliment  of  the 
so-called  Christian  religion.  1  was  consul  at  Rome  in  A.  J). 
88,  governor  of  Africa  in  A.  I).  45,  and  finally  emperor  of 
J{ome  for  a  very  siiort  time,  wIumi  1  was  assassinated  in  the 
forum  by  soldiers  undi-r  the  connnand  of  Otho.  In  A.  I).  33, 
wliile  consul  at  Jfome,  a  letter  was  addressed  to  me  by  one 
riiilus  of  .\ntioch,  stating  tliat  there  was  a  great  insurrection 
tin  re,  on  account  ot  tiie  entrane*'  into  that  city  of  u  doer  of 
many  woiulerful  things;  and  he  was  appn-iiended  there  and 
sent  to  Home,  where  he  was  brought  before  me.  His  name  was 
Apollonius  of  Tyana,  or  Tyaiiieus,  as  wi'  calU-d  him  in  tiiose 
days.  He  was  charged  wit  ii  having  defrauded  tiie  ju-ople.  I 
said  to  him:  "If  you  can  proilucc  brfore  me  tiiosc  manifesta- 
tions of  power  which  you  art"  eliarged  witii  having  produced 
by  fraudulent  means,  T  will  free  you  ami  remain  your  friend 
for  the  rest  of  my  days."  There  was  a  man  i)resent  whose  name 
was  Martianus.  Jb'  wasl)eiit  lii;e  this.  [Hire  tlie  medium's  jxr- 
son  was  used  by  the  spirit  to  imitate  a  num  bent  nearly  to  the 
ground.]  He  had  never  stood  erect  since  he  was  born.  Apol- 
lonius turiH'd  to  him  and  said  :  ''  I  connnand  you  to  stand 
.'Straight,"  and   instantly  he  was  straightened  Ufore  us.     I  ac- 


GALEA.  281 

quitted  Apollonius,  and  he  was  allowed  to  return  to  Antioch, 
or  to  go  where  he  pleased.  Tlie  next  time  I  met  him  was  in 
Carthage,  in  Africa,  in  A.  D.  45.  Ho  was  again  arrested — this 
time  by  one  Publius  ^lius,  who  was  his  accuser  and  his  judge 
— because  he  did  not  restore  his  daugliter  to  health.  It  was 
proven  that  Apollonius  had  received  from  him  something  like 
twenty  talents  of  silver,  but  he  had  given  it  to  the  poor.  He, 
however,  had  restored  the  sight  of  the  sou  of  this  Publius, 
although  he  could  not  cure  the  daughter.  He  was  going  blind, 
and  Apollonius  removed  the  cataract  from  his  eyes,  thus  re- 
storing his  sight,  [Did  he  do  that  by  a  surgical  operation?] 
No;  he  did  it  by  magnetic  power.  Under  its  influence  the  film 
grew  thinner  and  thinner,  and  finally  disappeared  from  his 
eyes.  I  did  not  see  Apollonius  again  until  A.  D.  5d,  when  I 
was  again  at  Rome.  This  man,  at  that  time,  had  grown  into 
great  favor.  He  was  looked  upon  as  the  incarnated  represen- 
tative on  earth,  of  Jupiter,  or  Apollo,  or  both.  From  the  time 
when  I  began  to  understand  things,  about  B.  C.  5,  until  the 
time  of  my  death  in  A.  D.  69, 1  never  heard  of  but  four  differ- 
ent kinds  of  religious  doctrines  that  then  prevailed,  and  I  will 
name  them.  First,  the  Pythagorean  or  Platonic ;  second,  the 
Gymnosophic  ;  third,  the  Esseniau  ;  and  fourth,  the  Apollo- 
nian. Those  at  least  were  the  four  principal  religions,  outside 
the  worship  of  the  Greek  and  Roman  myths  of  my  day.  As 
far  as  I  was  myself  concerned,  my  individual  belief,  would  bo 
more  likely  to  correspond  with  Mahomet's.  That  is,  I  was  a 
fatalist,  and  believed  that  whatever  happens  must  be,  and  I 
submitted  to  that  necessity.  I  do  not  claim  to  have  been  an 
ambitious  man — I  do  not  claim  to  have  been  a  virtuous  one  ; 
but  as  a  spirit,  sir,  I  do  claim  to  be  an  honest  one.  [Have  you 
any  knowledge  as  to  whether  Apollonius  of  Tyana,  did  or  did 
not  go  to  Jerusalem  about  the  year  A.  D.  33?]  Two  years 
later  than  that,  in  A.  D.  35,  I  heard  of  it.  [What  did  you  hear 
ii^  relation  to  it?]  I  heard  fi'om  Pontius  Pilate  that  a  man, 
whom  he  told  me  was  Apollonius,  rode  through  Jerusalem  on 
an  ass;  and  because  ho  had  cured  lepers  outside  the  gates  of 
that  city,  the  people  gave  him  a  great  ovation.  [Did  the  Jewish 
priests  have  him  ]ninished  ?]  He  left  the  city  very  suddenly, 
because  of  the  uproar  he  created  among  the  Jews,  which  ever 
took  place  when  anything  threatened  to  interfere  with  their 
religion.     Servius  Sulpicius  Galba,  once  emperor  of  Rome." 

Refer  to  EncycJopajdia  Britannica  for  account  of  Galba. 

Tills  spirit  tells  us  he  was  born  in  B.  C.  20  instead  of  in  B. 
C.  3,  as  the  date  of  his  birth  has  been  supposed  to  have  been. 
There  are  some  things  that  would  go  to  show  that  the  date 


282  ANTIQUITY  UNVEILED. 

given  by  the  spirit  as  tlie  time  of  his  birth,  i.s  more  nearly  cor- 
rect tluiu  tliat  wiiich  is  assigned  by  liistorians.  If  lie  wsusborn 
in  B.  C.  3,  ho  would  have  bocn  only  thirty-six  years  old  at  the 
time  lie  was  consul  in  A.  D.  33,  or  in  31,  as  is  the  date  fixed  as 
the  time  of  his  appointment  to  the  consulship  by  Tiberius.  It 
is  hardly  possible  that  one  so  young  should  have  attained  that 
rank.  Besides,  it  is  mentioned  by  Suetonius,  that  Augustus, 
who  died  i'l  A.  D.  14,  predicted  the  future  rise  of  Galba.  ]f 
that  be  so,  then  Galba  must  have  been  then  only  17  or  younger. 
For  that  reason  this  statement  of  Huetonius  has  been  ({ues- 
tioned.  But  if  Galba  was  then  old  enough  to  have  shown  his 
fitness  for  official  promotion,  he  must  have  been  born  about  the 
time  he  stated  (B.  C.  20.)  He  had  no  doubt  been  called  to 
official  position  before  the  death  of  Augustus,  and  thus  dis- 
played his  qualifications  for  public  service.  8till  further  than 
this,  it  is  admitted  that  very  little  is  known  of  the  early  life  of 
Galba.  This  is  because  it  ha.i  been  found  convenient  to  place 
the  date  of  his  birth  several  years  later  than  the  time  of  its 
occurrence.  The  spirit  certainly  understood  what  he  was  say- 
ing, for  he  not  only  names  the  year  B.  C.  20  as  the  time  of  his 
birth,  but  he  .says  that  in  B.  ('.  5,  he  was  old  enough  to  under- 
stand and  remember  tiie  current  events  of  that  period.  AVo 
regard  tiiis  variation  from  the  supposed  date  of  his  birth  as 
one  of  the  strongest  pnxrfs  po^^sible  tliat  this  comnmnicafion  is 
as  authentic  as  it  is  true.  Galba  is  si)<)ktn  of  as  an  aged  man 
when  appointed,  by  Xero,  governor  of  the  province  of  Spain, 
and  his  administration  as  that  of  a  man  worn  out  by  age  or 
governed  by  fear.  If  Citall)a  was  only  in  his  seventy-second 
year,  at  that  time,  it  is  hardly  likely  that  he  Mould  have  been 
greatly  dis(iualified  frona  manifesting  his  usual  ability  as  a  gen- 
eral and  governor  of  provinces.  We  therefore  incline  to  believe 
that  Galba  was  a  mucii  older  man  at  that  time. 

This  comiminication,  if  it  may  Ik?  credited,  throws  much 
light  upon  tiie  suppressed  i)ortions  of  tlie  Life  of  Apollonius 
liy  IMiilostratus,  and  in  the  most  surprising  manner  confirms 
the  coiiiinunication  given  by  the  spirit  of  Apollonius.  See 
c()niiiuinic:ition,Apoil((Mius  jKige  17. 

If  tlie  statement  of  tiie  spirit  of  Apollonius  is  correct,  he 
must  have  been  thirty-<Mie  or  thirty-two  years  of  age  wiien  he 
went  from  .Kgje  to  Aiitioch,  and  if  he  was  taken  to  Rome  to 
be  trieil  liy  CJalba  the  consul,  at  that  time,  he  was  in  his  thirty- 


GALEA.  283 

second  year.  It  is  true  that  Apollonius  did  iiot  say  anything  of 
the  commotion  lie  liad  created  at  Antioch,  but  he  did  expressly 
state  that  he  went  to  Antioch,  and  from  there  to  Jerusalem. 
This  would  indicate  that  Apollonius  returned  from  Rome,  after 
his  release  by  Galba,  and  no  doubt  finding  the  disafTection 
towards  him  still  existing,  was  all  the  more  willing  to  go  to 
Jerusalem,  where  his  renown  as  a  medium  of  spirit  power  had 
preceded  him.  At  all  events,  it  is  just  this  part  of  the  history 
of  Apollonius  that  is  missing.  It  is  hardly  likely  that  Damis 
his  disciple,  who  wrote  annals  of  his  life,  and  Philostratus  who 
wrote  his  biography,  should  have  said  nothing  of  these  most 
striking  and  important  events  in  his  life.  It  is  certain  that 
none  of  the  writings  of  Damis  have  been  permitted  to  come 
down  to  us,  and  the  oldest  copy  of  Philostratus',  Life  of  Apol- 
lonius does  not  date  earlier  than  the  tenth  century.  The 
wonder  is  that  any  part  of  the  latter  work  was  allowed  to  come 
down  to  us. 

It  is  a  historical  fact  that  Galba  was  consul  in  A.  D.  33,  and 
if  Apollonius  was  api^rehended  at  Antioch,  as  the  spirit  states, 
it  was  before  him  that  Apollonius  would  have  been  brought 
for  judgment.  It  was  about  that  time  Apollonius  must  have 
gone  to  Antioch,  and  his  advent  there,  after  the  wonderful 
things  related  as  having  occurred  through  him  at  iEga?,  while 
with  the  priests  in  the  temple  of  ^Eseulapius  at  the  latter  city, 
no  doubt  would  have  caused  the  greatest  consternation  among 
the  Grseco-Roman  priesthood.  We  infer  that  Philus  of  Antioch 
was  a  Roman  priest.  The  details  of  the  result  of  the  hearing 
of  Apollonius  at  Rome,  are  entirely  consistent  with  the  won- 
derful manifestations  of  si>irit  power  that  are  known  to  have 
occuri'ed  through  Apollonius,  not  only  before,  but  for  more 
than  sixty  years  after  that  period. 

It  is  also  a  historical  fact  that  Galba  was  by  Xero  appointed 
governor  of  the  province  of  Africa  in  A.  D.  4-5,  and  that  he 
was  then  at  Carthage.  It  is  also  a  historical  fact  that  having 
l)een  driven  from  Rome  by  Xero,  that  Apollonius  went  from 
Rome  to  Gaul  and  Spain,  and  from  the  latter  country  went  to 
Africa,  and  was  at  Carthage,  at  the  time  the  spirit  of  Galba 
states  he  was  there.  We  may  therefore  infer  that  the  incident 
referred  to  by  the  spirit,  the  arrest  and  discharge  of  Apollonius 
in  Carthage  actually  took  place.  From  Carthage  he  crossed  to 
Italy,  and  from  Italy  set  sail  for  Greece,  and  from  that  country 


284  ANTIQUITY  UNVEILED. 

went  to  Egypt  where  he  was  when  Vespasian  was  declared 
emperor,  on  the  death  of  Nero, 

The  sj)irit  tells  us  that  the  next  time  he  saw  Apollonius  was 
at  Rome  in  50  A.  D.,  when  he  was  again  in  tliat  city.  Tiiia 
must  have  heen  before  the  second  edict  of  Xero  against  the 
j)hilosophers,  and  not  afterwards  as  has  been  supposed.  It  is  a 
well-established  historical  fact  tiiat  by  A.  D.  oO,  Apollonius 
had  become  greatly  renowned,  and  exerted  a  powerful  inllu- 
ence  over  the  minds  of  the  ruling  classes  as  well  as  the  com- 
mon people.  We  have  thus  the  facts  which  go  far  to  confirm, 
if  not  to  establish,  the  positive  truth  of  the  detailed  statements 
of  the  spirit. 

The  spirit  tells  us  that  the  four  principal  religions  that  pre- 
vailed in  his  time  were  the  Pythagorean  or  Platonic,  tlie 
CJyninosophic,  the  Esscnian,  and  the  Apollonian.  He  further 
tells  us  that  tliese  were  combined  in  a  fifth  called  the  Eclectic. 
Wiietlier  (lalba  was  or  was  not  what  he  claims  to  have  been,  a 
fatalist,  we  have  no  means  to  determine,  and  must  tiierefore 
take  the  spirit's  statement  on  tliat  point  for  what  it  is  worth. 

JJut  what  the  spirit  says  in  regard  to  Apollonius's  visit  to 
Jerusalem  is  of  the  greatest  interest,  if  true  ;  as  it  shows  who 
the  Jesus  of  Nazareth  w:u<,  who  created  such  a  confusion 
among  the  Jews  of  Jerusalem  in  A.  1).  o4-oo.  The  spirit  tells 
us  that  two  years  after  Apollonius  was  at  JerusaU-m,  that  Pon- 
tius Pihite  told  him  of  the  entrance  of  Apollonius  into  Jerusa- 
lem rilling  on  an  ass,  and  tiiat  tlie  Jews  gave  him  a  grand 
ovation  on  account  of  his  healing  lepers  ouiside  the  gates  of 
the  city.  Now  it  is  historically  true  that  CJalba  and  Pontius 
Pilate  were  at  Home  at  that  time,  Pilate  having  l)een  summoned 
to  Rome  to  answt-r  for  some  ads  of  misadministration  as  jiro- 
curator  of  Judca.  Nothing  could  be  more  i)robable  than  tliat 
Galba  and  Pilate  met  at  that  time,  and  it  is  hardly  less 
jmiliable  tliat  such  a  conversation  was  had,  or  that  such  a 
narrative  on  the  part  of  Pilate  was  gi\en  to  (ialba. 

We  do  not  hesitate  to  say  that  we  credit  this  connnunica- 
tion,  it  bi'ing  so  consistt-nt  with  historicMl  probabililii's,  and  so 
entirely  consistent  with  the  connnuiiicatioiis  that  have  bi'cn 
before  givt'u  relating  to  the  same  circuuistances.  Thus  the 
testimony  of  spirit  after  spirit  is  pili'd  i\\),  all  leiiditiif  in  the 
most  .-iH'i  rising  manner  to  show  that  Apollonius  of  Tyana  and 
his  labors,  are  tiie  sole  ba^is  of  the  so-calleil  Christian  religion  ; 
and  thus  the  frau<iulent  n:itnre  of  that  religion  is  being  demon- 
strated bi-yond  all  reasonable  doubt. 


JUSTINUS.  285 


A  Latin  Historian. 


"I  SALUTE  YOU  :— In  coming  back  here  I  am  like  a  whipped 
school  boy,  who  has  a  tale  to  tell.  Altliough  I  have  Btudiod 
for  many  years  to  give  a  clear  and  definite  explanation  of  the 
history  of  my  time,  yet  I  have  never  been  able  to  strike  the 
conditions  and  circumstances  to  enable  me  to  do  so,  until  you 
prepared  the  way  for  me.  [I  assure  you  I  am  only  too  happy 
to  have  had  it  in  my  power  to  do  it.]  You  may  rely  upon  the 
fact  that  you  are  doing  a  great  work  for  us  spirits  and  for 
humanity.  [My  most  earnest  hope  is  that  I  can  do  more.] 
But  our  power  is  not  great  as  against  the  aVariciousness  of 
mortals  at  the  present  time.  The  more  perfect  you  can  make 
the  conditions  for  us  to  come,  the  stronger  the  spirit  friends 
can  be  united  with  you,  and  the  more  they  can  do  for  you. 
But  it  seems  as  if  Hades  itself  had  broken  loose  on  the  mortal 
plane.  I  was  in  my  mortal  life  a  historian,  and  I  epitomized 
or  copied  (about  half  of  which  has  been  i^ermitted  to  come 
down  to  you)  from  the  history  of  my  friend  Pomj^eius  Trogus. 
Tlie  whole  of  his  history  of  universal  aftairs  down  to  B.  C.  28, 
was  in  my  possession.  I  use  your  Christian  names  and  dates, 
because  they  will  bo  better  understood  by  your  readers.  Trogus 
said  that  in  his  day  that  the  two  great  governing  powers, 
amongst  the  ignorant,  were  Jupiter  at  Thebes  and  Apollo  at 
Rome.  But  mark  you,  he  said  that  amongst  the  enlightened, 
tlie  Pythagorean  religion  of  the  Greeks  was  blended  with  the 
Cliristos  religion  of  India.  [That  was  prior  to  the  Christian 
era?]  Yes,  sir.  I  copied  tliat  portion  of  Trogus'  history  wliich 
related  to  Christos,  wlio  was  later  than  the  elder  Zoroaster. 
Tliat  portion  of  my  history  that  related  to  Apollonius,  later 
on,  was  allowed  to  stand,  but  tlie  name  of  Apollonius  was 
changed  or  dropped,  and  the  Christos  of  whom  Trogus  Avrote, 
was  altered  into  Christ.  In  my  day  the  name  was  Ilesu 
Christos.  In  the  days  of  Eusebius  it  was  made  Jesus  Christ. 
At  tliat  time  the  only  religions  that  prevailed,  beside  tlie  Avor- 
sliip  of  the  Greek  and  Roman  gods,  were  the  Pythagorean,  the 
Hesus  Christos,  the  Gymuosophic  and  Gnostic  systems  ;  and 
what  was  called  the  Eclectic  system,  a  combination  of  all  the 
religious  systems  then  prevailing  in  the  East  or  in  the  Roman 
Empire.     I  wrote  tlie&e  facts  down  faithfully,  but  the  Chris- 


286  ANTIQUITY   L'NVEII.KD. 

tiiins  have  never  allowed  anything  that  I  wrote  to  stand  as  it 
was,  except  what  sustained  their  own  scheme  of  deception. 
IJasilides  and  Valentius  taught  the  doctrine  of  tliree  gods  in 
one,  or  the  Trinity  of  the  Gnostics.  The  male  and  the  female 
principles  in  nature,  and  their  i)roduct,  tiie  universe  or  the 
child,  represented  the  trinity  in  all  created  life.  This  was  the 
trinity  that  all  the  Gnostics,  in  my  day,  taught.  The  false 
trinity  was  started  hy  Eusebius,  and  was  made  to  assume  its 
present  Christian  form  some  two  or  three  centuries  later.  The 
especial  reason  why  the  founders  of  Christianity  destroyed  s^o 
many  manuscrii)ts  Mritten  prior  to  A.  D.  200  was  because  they 
threw  too  much  light  upon  all  these  matters,  and  sliowed  that 
the  Pythagorean  fust,  the  Platonic  and  Essenian  next,  the 
Gymi)osophic  and  Gnostic  next,  and  finally  the  Eclectic  sys- 
tem, which  combined  the  principles  of  all  the  others  ;  together 
formed  the  actual  basis  for  Christianity  as  it  now  is.  This  is 
as  well  as  I  can'state  these  matters  as  a  spirit  under  tlie  circum- 
stances ;  but  I  am  afraid  I  have  ])erformed  my  ofllce  poorly.  I 
have,  however,  done  the  best  I  could.  I  hope  you  can  get  at 
tlie  facts  from  what  I  have  stated." 

Refer  to  Smith's  Greek  and  Roman  Biography  for  account 
of  Pompeius  Trogus  and  Justinus. 

In  tlie  work  above  referred  to  will  be  found  under  the  title  of 
Justinus  the  accepted  account  of  the  literary  laborsof  Pompeius 
Trogus,  andJunianus  Justinus.  The  reader  may  readily  perceive 
the  magnitude  of  tlie  priestly  crime,  that  deprived  the  world  of 
the  literary  treasure  contained  in  the  great  Universal  History 
of  Trogus.  It  was  fortunate  indeed  that  Justinus  should  have 
duly  appreciated  the  inestimable  importance  of  tliat  now  de- 
stroyed history.  Indeed  we  regard  it  as  j)rovidential  that  he 
should  have  been  pronipt<'d  to  write  an  epitome  of  its  most 
important  contents,  for  only  in  that  way  has  any  portion  of 
tiiem  been  permitted  to  come  down  tons.  But  tlu'se  jiriestly 
enemies  of  trutli,  it  seems,  have  not  even  permitted  the  ex- 
cerpts of  Justinus,  taken  from  tliat  treasury  of  historical 
information  to  come  down  to  us  intact.  But  a  portion  of  tliem 
have  escni)ed  the  destruction  of  those  enemies  of  iiumanity, 
tlie  founders  of  tlie  so-called  Christian  eliurch  ;  and  Justinus 
has  been  censured  l)y  modern  critics  for  "the  slovenly" 
manner  in  which  he  executed  what  they  are  pleased  to  con- 
sid»r  as  an  abridgement  of  Trogus.  Had  they  had  the  common 
sense  or  fairness  to  Juilge  Justinus  correctly,  they  would  have 
seen  the  niutilate<l  ami   fragmentarv  condition  in  which  his 


JUSTINUS.  287 

historical  compendium  had  been  allowed  to  come  down  to 
us  ;  and  they  would  have  reserved  their  censure  for  the  moral 
miscreants  who,  in  the  name  of  the  Christian  religion,  had 
mutilated  the  work  of  Justinus. 

Just  here  we  stop  to  cail  tlie  reader's  attention  to  a  point 
that  seems  to  have  received  no  attention  from  general  critics. 
It  was  made  manifest  by  the  comnmnication  given  b^'  Eu- 
thalius.  (See  page  61.)  It  is  historically  known  that 
Euthalius  broke  the  Acts  of  the  Apostles  and  the  Pauline  and 
Catholic  Epifctles  into  verses  ;  but  the  reason  for  this  has  never 
been  rightly  understood.  Originally-  those  books  of  the  Bible 
were  continuous,  and  did  not  admit  of  interpolated  sentences, 
without  the  interpolations  being  manifest  to  critical  readers. 
When  broken  into  distinct  and  separate  paragraphs,  it  was 
much  more  practicable  to  interpolate  paragraphs  v.ithout  de- 
tection. Eutlialius  told  us  that  he  set  about  completing  the 
work  of  theological  deception  which  was  begun  by  Eusebius 
of  Cfesarea,  and  made  such  additions  and  omissions  in  his  ver- 
sions of  these  books  as  he  thought  would  serve  his  purpose.  It 
would  seem  that  to  the  fact  of  Justinus's  work  being  only  an 
epitome  of  Trogus's  great  work,  is  the  preservation  of  any  part 
of  it  due.  The  Eusebiuses  and  Eutlialiuses  into  whose  hands 
the  compendium  of  Justinus  fell,  found  they  could,  without 
certain  detection,  eliminate  a  large  portion  of  it ;  and  as  much 
of  it  was  calculated  to  make  plain  the  Christian  theological 
fraud  in  which  they  were  engaged,  they,  instead  of  destroying 
the  whole  work,  as  they  had  done  with  the  Universal  History 
of  Trogus,  concluded  to  destroy  the  obnoxious  parts  of  it,  and 
allow  the  remainder  to  come  down  to  our  time.  Only  in  this 
way  can  the  destruction  of  the  whole  of  Trogus's  work,  and 
the  destruction  of  only  a  portion  of  Justinus's,  be  accounted 
for.  Otherwise  the  whole  of  the  latter  would  have  shared  the 
same  fate. 

It  has  been  seen  that  the  time  when  Justinus  lived  and 
wrote  has  been  a  matter  of  historical  and  critical  doubt.  This 
doubt  need  no  longer  exist,  for  the  guide  of  the  inediuin,  in  an- 
nouncing the  presence  of  Justinus,  said  that  he  was  a  Latin 
historian  in  tlie  reign  of  Titus  Pius  Antoninus  (A.  D.  IGl.)  It 
would  therefore  seem  certain  that  the  words  of  "  Imperator 
Antonine  "  in  the  preface  of  Justinus's  history,  were  rightfully 
there,  and  were  not  "  an  interpolation  foisted  in  by  some  of  the 


288  ANTIQUITY   UNVEILED. 

earlior  editors,  &c. "  Pius  Aiitoiiiiiiis  rt-igned  from  A.  D.  138  to 
l(il,  ami  it  wa.s  undoubtedly  witliin  tliat  [)eriod  that  Justinus 
wrote  hi.s  history.  Kow,  the  spirit  of  Justinus  says  he  had  the 
whole  work  of  Trogus  in  his  possession  when  he  wrote  Ids  own. 
It  would,  therefore,  apjK'ar  that  it  must  have  been  after  that 
date  (A.  D.  IGl)  that  the  work  of  Trogus  wius  destroyed,  as  it 
was  then  extant  and  in  the  possession  of  Justinus.  It  was  to 
conceal  the  fact  that  Trogus'  iiistory  was  in  existence  at  so  late 
a  day,  that  any  (juestion  was  raised  as  to  the  period  in  which 
Justinus  nourished.  But  tiiat  concealment  will  no  longer 
avail.  By  that  strange  fatality  that  seems  to  attend  the  per- 
petration of  crime  against  humanity,  the  words  "Imperator 
Antonine"  have  been  preserved  against  all  priestly  ellbrts  to 
avoid  them,  in  the  extant  copies  of  the  preface  to  Justinus's 
history.  Tiiose  words  seem  to  have  been  i)rovidentiaily  pre- 
served to  authenticate  the  spirit  testimony  of  .runiamis  Justi- 
nus; as  has  also  the  prenomen  Juniaiuis,  about  which  there 
has  been  tiie  same  doubt.  The  corrections  and  explanations  of 
historical  facts,  such  as  these,  in  so  many  instances,  througliout 
this  unprecedented  series  of  communications,  are  most  con- 
vincing proofs,  not  only  of  their  authenticity  and  truthful- 
ness, but  of  their  inappreciable  value. 

I'ompeius  Trogus,  through  the  guide,  claimed  to  have 
written  history  in  the  time  of  Julius  Ciesar,  which  must  have 
been  prior  to  J{.  ('.  44,  when  the  latter  was  assassinated.  It  is 
not  improbable  that  he  survived  Ciesar,  and  also  flourished  in 
the  reign  of  Augustus,  who  died  in  A.  D.  14.  Indeed  the 
spirit  of  Justinus  says  that  the  history  of  Trogus  came  down  to 
B.  C.  2S,  three  years  after  Augustus  attained  imperial  power. 

The  compliment  which  the  spirit  of  Justinus  ])aid  to  us,  in 
attributing  to  our  humble  ellbrts  to  advance  the  truth,  his 
ai)iiity  to  give  his  invaluable  spirit  testimony,  is  one  that  we 
highly  appreciate;  and  nerves  us  with  strength  to  pi-rsevere 
in  till'  work  we  have  in  hand.  In  view  of  the  opjiosition,  mis- 
n'presentation  and  persecution  that  we  have  had  to  eiidun' 
and  overcome,  we  think  it  imist  have  been  to  that  that  tlie 
si)irit  referred  when  he  saitl :  "  But  it  seems  Hades  itself  had 
broken  loose  on  the  mortal  plane." 

.Justinus  fells  us  that  the  history  of  Pompeius  Trogus  made 
maiiilrsl  the  fact  that  l)efore  the  Christian  era,  among  the 
harned  (Jrceks,  the    Pythagorean   religion    blended    with    the 


JusTiNus.  289 

Christos  religion  of  India,  was  the  accepted  religion.  And 
further  he  tells  us  that  he  copied  thos3  portions  of  Trogus' 
history  that  related  to  the  Christos  religion,  but  that  portion  of 
his  history  that  related  to  Apollonius  wi;s  permitted  to  stand 
with  the  name  of  Apollonius  sujipressed  and  the  name  of 
Christos  changed  to  Christ.  We  have  no  means  of  judging 
how  far  this  is  correct,  as  we  have  been  able  (o  find  no  trans'a- 
tion  of  Jnstinus's  History,  but  from  the  fact  that  the  scliolastie 
writers  of  the  Middle  Ages  made  frequent  ciuotations  from 
Jnstinus's  Plistory  we  may  infer  it  is  in  the  main  correct,  as 
they  wrote  to  please  the  Christian  believing  world.  From  the 
testimony  of  this  and  other  spirits,  especially  Plotina  Pompeia, 
it  would  seem  there  was  a  worship  devoted  to  a  Christos  Hesu 
or  Ilesas  Christos  at  a  very  early  period,  and  before  any  authen- 
tic historical  mention  of  Jesus  Christ  was  ever  heard  of.  If 
such  was  the  fact,  it  is  not  difficult  to  determine  whence  the 
name  Jesus  Christ  was  derived. 

It  was  uncxuestionably  true  that  the  Gnostics,  Basilides  and 
Valentinus,  who  not  remotely  followed  the  trinitariau  doc- 
trines of  the  Gymnosophists,  based  their  whole  theological 
system  upon  the  natural  trinity  of  father,  mother  and  child. 
The  ChristiaA  divergence  from  that  true  trinity  has  been  the 
cause  of  more  bloodshed  and  sufTering  than  any  other  theo- 
logical error  that  was  ever  promulgated. 

This  spirit  certainly  speaks  the  truth  when  he  says  that  the 
reason  why  the  founders  of  Christianity  destroyed  so  many  of 
the  works  that  were  written  prior  to  A.  D.  2G0,  was  that  they 
threw  too  much  light  upon  the  real  sources  from  which  they 
borrowed  their  religion.  It  is  a  recognized  fact  that  the  doc- 
trines of  Pythagoras,  Plato,  the  Gymnosophists,  the  Gnostics, 
and  the  Eclectics,  as  Avell  as  nearly  all  or  mostof  tlie  Brah- 
manical  and  Buddhistic  doctrines  of  India,  and  the  ^Magian 
doctrines  of  Persia,  are  blended  and  conglomerated  with 
groundless  personal  fictions,  in  the  Cliristian  Bible.  Xo  one 
can  read  and  compare  the  Christian  doctrines  with  tlic  doc- 
trines of  all  those  ancient  religions  and  not  s?e,  at  every  step, 
that  the  former  is  not  a  spurious  version  of  the  latter. 

As  wo  have  been  able  to  confirm  the  truth  of  sr)  much  that 
the  spirit  testified  to,  liy  the  most  unexpectedly  preserved  col- 
lateral facts,  we  cannot  see  how  those  ]K)rtionf^  of  it,  1  he  dir"ct 
or  c()llater:il  ]»r(>of  (,i  \vliieh  cannt^t  be  I'eaelied,  can  be  reason- 
ably questioned. 


290  ANTIQUITY  UNVEILED. 


PLiOTIflfl    POMPEIfl. 
Wife  of  the  Roman  Emperor  Trajan. 


"  I  salute  you,  sir,  in  the  interest  of  truth.  I  live<I,  that  is, 
in  a  prominent  way,  u  very  .short  time  after  the  death  of  Apol- 
lonius  of  Tyana.  I  saw  him  when  1  was  a  young  ;;irl,  but  never 
had  any  acquaintance  with  him,  he  dying  before  I  readied 
womanhood.  Of  tlie  Jews  of  my  time,  that  is,  in  the  reign  of 
tlie  emperor  Trajan,  the  Pharisees  and  Essenes  were  the  two 
principal  sects.  The  8aducees  did  not  believe  in  the  resurrect  ion. 
They  were  very  few  in  number  and  exerted  but  little  inlluence. 
It  was  believed  throughout  the  Roman  Empire,  at  that  time, 
that  Apollonius  of  Tyana  was  the  human  representative  of  the 
god  of  Apollo,  on  the  earth  ;  in  fact  was  regarded  as  liis  son. 
There  was  no  Jesus  Clirist  known  of  in  my  day.  There  was  a 
Christos  Hesus,  wlilch  was  a  combination  of  Indian  smd  Scan- 
dinavian gods.  This  combination  of  gods  Avas  brought  about 
by  the  slaves  tliat  had  been  brought  from  Asia  and  Northern 
Europe  into  Italy.  There  was  a  woi-ship  of  tliis  f^-ondjined  gotl 
under  tiio  designation  of  tlie  C'luistos  Hesimlan  religion.  I 
myself  received  tllvlne  honors  after  my  deatli,  and  J  was  con- 
sidered as  being  taken  from  the  husband  of  my  mortid  life  to  be 
the  companion  of  the  god  Aim>11o  in  the  spirit  life.  I  took  a 
great  interest  in  all  clas-^is  and  gradi's  of  Koman  citizens;  and 
«lld  my  best,  in  all  kindness,  for  tliem.  1  had  no  prejudice 
against  any  religion.  Tlie  U'liglon  of  India  was  made  to  assume 
adlderent  sliapo  from  that  wlileh  ancient  inamis<Tii)ts  set  it 
forth  to  b.'.  Among  all  the  li-tters  addressed  to  my  husband, 
the  emperor  Trajan,  up  to  the  time  of  my  deatli  (A.  I).  l-S), 
relating  to  religious  niattei-s,  I  never  saw  any  that  did  notrehite 
to  the  religions  of  riirlstos  Hesus  or  Ai>ollonlus.  [Did  you  ever 
seetlu'  letter  of  IMlny  the  Younger  to  the  emperor  Trajan  ?] 
Yes;  r  saw  a  Ii>tter  relating  to  the  Essenes  of  AntM.ch,  s(  lit  at 
the  instaiieo  <.f  Aix)llonius  of  TS-ana  and  Ignatius  of  Antiocli  to 
the  emperor.  It  was  forwarded  to  Trajan  from  riliiybyilie 
hands  of  one  Pauliis  of  Thessalonica.  Paulus  travelltd  iiilo 
IJythlnla  and  had  an  interview  with  him  there.  Pliny  was  the 
prefect  of  Bythinia  at  that  tim(>.  Paulus,  who  was  a  (ireek 
Jew,  was  merely  the  messenger  f>r  beanrof  the  letter  to  Koine. 
P.ul  PUny  saw  nothing  wroni:  with  tlie  Essenes,  an<l  reported 
that    they  were  quiet  and   inofTeiisive  citizens.     Tliere  was  no 


PLOTINA  POMPEIA.  291 

antagonism  at  that  time  between  the  Platonic  and  Eclectic 
philosophies.  The  Eclectic  philosophy  was  an  oftshoot  from 
tiie  doctrines  of  the  Gymnosophists,  but  they  had  gained  but 
little  headway  in  my  day.  The  principal  religion  of  that  time 
was  the  worship  of  t!ie  ancient  Grecian  and  Iloman  myths. 
Essenianisra  was,  in  almost  all  its  practical  features,  commu- 
nism; everything  was  held  and  enjoyed  in  common.  I  want 
to  dwell  particularly  on  the  Christos  of  India,  as  he  was  under- 
stood in  my  day.  He  was  regarded  as  an  incarnation  of  deity, 
and  was  worshipped  as  such.  His  religion  had  been  brought 
through  the  intermediate  countries  to  the  Mediterranean  sea, 
and  had  become  modified  from  the  form  it  had,  at  Singapoor, 
where  Apollonius  terminated  his  eastward  journeying.  As 
Apollonius  moved  westward  from  India,  he  came  to  be  regarded 
as  the  ancient  Christos.  There  were  no  miracles  performed  by 
him.  What  he  did  in  the  way  of  healing  was  through  his 
mediumship.  But  the  greatest  part  of  the  change  in  the  religion 
of  Christos  was  made  by  Apollonius  himself.  The  Revelation 
written  by  the  hand  of  Apollonius  on  tlie  isle  of  Patmos,  Avas 
considered  in  my  time  as  one  of  the  greatest  and  most  mystical 
manifestations  of  mediumsliip,  and  was  read  as  such  by  the 
learned.  [Was  there  any  reference  to  Jesus  in  that  mystical 
communication?]  There  was  no  reference  to  Jesus  whatever. 
I  belonged  to  the  mystics,  or  secret  inquirers  into  what  you 
would  consider  spiritual  phenomena.  We  had  our  meetings  or 
circles  for  that  i)ur2iose.  [Was  the  emperor  Trajan  also  a  mem- 
ber of  the  mystics?]  Pie  understood  that  such  phenomena 
occurred,  but  lie  was  more  of  a  Materialist  in  his  views.  I 
leaned  more  to  the  spiritual  and  be  more  to  the  materialistic 
view  of  tilings  ;  but  as  long  as  he  lived  I  was  never  interfered 
with  in  my  researches  by  him.  In  tiie  year  A.D.  85,  Apollonius 
taught  at  llome  under  the  name  of  Paulus  or  Paul.  [Do  you 
know  that  to  be  the  fact  pei'sonally  ?]  It  was  a  well  known  fact 
in  my  day.  He  received  divine  honors  after  his  death,  as  the 
son  of  Apollo.  In  hisbiography  he  is  represented  to  have  been 
the  incarnation  of  the  God  Proteus.  That  was  simply  the  work 
of  Philostratus  wlio  wanted  to  claim  Apollonius  as  a  Greelv.  In 
niy  time,  when  any  man  made  his  mark  in  the  world,  all  Greek 
Avriters  wanted  to  claim  him  as  a  Greek.  Although  I  had  no 
personal  acquaintance  with  Apollonius,  I  conversed  with  tliose 
who  were  acquainted  witli  him,  and  wlio  received  all  know- 
ledge of  him  from  Damis,  liis  disciple.  I  also  know  many  Jews 
who  were  followers  of  Apollonius.  They  became  so  from  what 
occurred  tlirough  Apollonius  wlien  he  was  at  .lerusalem.  The 
account  that  they  gave  of  his  journey  to  that  city,  was  precisely 
the  same  as  the  modern  account  of  the  same  events,  attributed 


292  ANTIQUITY    UNVEILED. 

to  Jesus  of  Na;;arelh.  The  Nazarites  of  my  day  were  the  same 
as  your  inodc-rn  monks.  Tliey  shaved  their  Jieads  as  the  crown- 
ing act  of  their  initiation.  I  never  visited  their  settlements, 
but  tliose  of  tlieni  wiio  were  sent  to  us,  always  had  their  heads 
shaven.  [Did  tliey  «;et  their  name  from  a  place  or  settlement?] 
Tl-.ey  came  from  (Jaza.  'J'he  ^Nazarites  of  my  time  were  the 
saniein  belief  as  the  I'nitarians  of  your  day — that  is  they  were 
the  Morshippers  of  one  (Jnd,  and  did  not  acknowle<lge  an  in- 
tercessor. But  they  clianged  their  views,  subsecjuently,  and 
united  with  the  (Gnostics,  with  whom  they  became  idt-ntilied. 
I  think  this  will  be  made  plain  by  sculptured  inscriptions  on  the 
ruins  of  ancient  Hierai)olis.  I  think  if  the  ruins  of  that  ancient 
city  could  bo  proprrly  explored,  the  truth  of  my  connnunica- 
tion  can  be  cstablislied.  I  felt  that  I  could  give  my  communi- 
cation, to-day,  and  I  have  therefore  accompanied  the  medium 
here  for  that  pur])ose.  [The  medium  told  us  that  the  spirit  that 
wanted  to  control  him,  had  been  Mith  him  for  several  liours 
previously.]  I  think  if  you  will  carefully  examine  the  most 
ancient  copies  of  the  letter  of  Pliny  to  Trajan,  you  will  lin«l  in 
what  res])ects  it  has  been  chaniretl  and  inter))olated.  I  am  in- 
formed tiiat  tiie  two  most  ancient  coi)iisof  it  are  in  the  Vatican 
Library  at  iiome,  and  the  Royal  Lil)rary  of  Berlin." 

Keferto  Smith's  fJreek  and  Roman  Biograjjliy  and  the  Bicv 
grai)liie  I'niversi-Ue  form-count  of  IMotina  Ponipeia. 

Such  was  the  illustrious  woman  whose  spirit  n-turns  and 
gives  that  remarkable  comnuinicat ion.  We  will  now  piocerd 
to  test  (he  communicatif)n  by  such  faets  as  have  come  down  to 
us  in  liistory. 

The  si)irit  tells  us  she  live<l  in  a  i>rominent  way  \meaning  as 
a  Roman  emj)ress)  a  short  time  after  tlu-  <Ualh  of  Ai)olloniiis  of 
Tyana.  This  is  the  fact.  Apollonius  diid  ab^iit  A.  ]).  1-!)  or  100 
an«l  Trajan  succeeded  Nerva  in  A.  1).  1)S.  J  lis  distinguished 
wife  oidy  became  famous  shortly  thereafter,  when  her  nolde 
qualities  of  liead  and  heart  and  her  inlhience  over  Trajan  be- 
came recognizdl  by  the  Roman  people.  Blotina  must  then 
have-  been  yet  u  young  person.  The  spirit  tells  us  that  of  tlie 
Jews  of  her  time,  the  principal  sects  were  the  IMuirisees  and 
lOssenes,  tlie  Saducees  having  sunk  into  comparative  insigiiili- 
<'anee.  This  is  undoubtedly  true,  for  a  belief  in  an  after  life, 
which  the  S;nhicces  o])posc<l,  had  iiy  that  time  liecome  almost 
universal. 

The  spirit  lestilies  positively  to  (lie  fact  (hat  Apollonius  of 
Tyana  was  in  lur  time  regarded  throughout  the  Jioman  world 


PLOTIXA  POMPEIA.  293 

as  the  human  representative  of  the  god  Apollo,  on  the  earth, 
and  was  in  fact  regarded  as  his  son.  She  testifies  with  equal 
positiveness  that  no  such  person  as  Jesus  Christ  was  then 
known.  She  admits  that  there  was  a  god,  known  as  Christos 
lle.sus,  which  was  a  combination  of  Indian  and  Scandinavian 
gods,  which  was  brought  about  by  the  meeting  of  the  Eastern 
and  Western  slaves  transported  by  their  Roman  conquerors 
into  Italy.  The  spirit  tells  us  that  this  combined  god  was 
worshipped  under  the  designation  of  the  Christos  Hesu  reli- 
gion. Of  the  truth  of  these  statements  we  can  only  inferentially 
judge.  It  is  known  that  Apollonius  received  divine  honors 
more  than  two  hundred  years  after  his  death,  from  a  large 
part  of  the  Roman  world.  It  is  also  known  that  it  was  a  com- 
mon practice  of  the  Romans  to  make  captives  of  their  prisoners 
of  war,  and  to  carry  them  in  triumph  to  Rome  to  swell  the 
honors  of  the  conquerors.  It  is  reasonable  to  infer  that  those 
captives  would  adhere  to  the  religions  of  their  respective  coun- 
tries. It  is  not  unreasonable  to  suppose  that  these  various 
religions  should  become  blended  as  they  met  in  Italy,  and  es- 
pecially since  the  Hindoo  Chrishnaand  the  Druid  Hesus  were 
one  and  the  same  god,  or  personification  of  the  sun,  and  both 
had  undoubtedly  the  same  source  or  origin. 

We  have  every  reason  to  feel  that  the  testimony  of  this  spirit 
is  in  all  essential  particulars  correct,  and  being  so,  it  is  most 
important  as  collateral  confirmation  of  the  testimony  of  many 
other  spirits  M'ho  have  preceded  her.  But  no  points  of  her 
testimony  are  more  important  than  those  which  relate  to 
Apollonius's  visit  to  Jerusalem,  and  to  the  fact  that  he  preached 
in  Rome  in  xV.D.  So,  during  the  reign  of  the  emperor  Domitian, 
under  the  name  of  Paulus  or  Paul,  thus  identifying  Apollonius 
with  the  Jesus  and  Paul  of  the  Christian  Bible. 


294  ANTIQUITY   UNVEILED. 


FACILilDAS. 

Negus  or  King  of  Abyssinia. 


"I  GREET  YOU,  SIR  :— I  readied  the  height  of  my  time  in 
1(>4J.  I  luul  to  deal  witli  tiie  Jesuits  of  my  time.  Tliey  at- 
te.'iipted  to  force  tiieir  reUgiou  upon  my  people.  J  was  Negus 
of  Ahyssiuiain  l(i42.  I  want  you  to  notice  particularly  that  the 
Adulian  inscription  was  found  witliin  the  borders  of  Abyssinia. 
We  were  not  worshippers  of  the  Jehovah  of  the  Jews,  nor  of 
the  Osiris  of  the  Egyptians,  but  were  a  characteristic  and  dis- 
tinct i)eople.  We  used  the  same  religious  forms  that  are  used 
by  theiJrahmins  of  India,  but  did  not  partake  of  their  religion. 
The  pyramids  were  built  in  the  way  they  are,  to  mark  the 
point  in  the  heavens  of  the  sun's  greatest  elevation  in  his  an- 
nual route,  after  reaching  which  it  began  to  descend.  I  want 
you,  if  you  can,  to  get  some  of  the  time-serving  archa-ologist.s 
of  your  time  to  examine  the  ruins  of  ("hendi,  in  Scimaar,  and 
compare  the  ruins  that  remain  there,  anil  the  .'^ymliols  thereon 
inscribed,  with  the  [)yramids  of  Kgypt,  Jioro  Bodo,  INIexico, 
Central  Anu-rica  an(l  South  America.  If  they  will  make  that 
exannnation  they  will  lind  that  most  all  of  the  past  and  present 
religions  were  derived  from  that  portion  of  Scnnaar  that  is  in 
the  neighborhood  of  Chendi.  I  challenge  them,  oneand  all, 
to  successfully  (juestion  what  I  have  stated.  Teople  do  not 
want  to  iiave  the  truth  known.  They  Avant  somithing  else 
that  accords  with  their  ideas,  as  you  have  yourself  said.  [What 
Mas  the  ntiture  of  the  Adulian  inscrii)tion  V]  'i'lie  language  of 
it,  as  it  was  understood  Ity  me,  meant  that  :i  great  king  of  our 
country  proclaimed  a  trinity  which  was  immaculately  great, 
that  all  people  must  i>e  subordinate  to.  [Who  wastliat  king?] 
Jiis  name  connnenced  witii  an  A.  [Was  it  Aei/anes?]  That 
was  his  name.  All  names  had  great  signilicance,  and  the 
names  of  the  most  powerful  generally  iiegan  with  the  letter  .\, 
tliat  symi)oi  representing  tlie  lirst  one.  It  also  denoted  the 
gn-at  dcv<Iopiiig  forces  in  nature,  to  the  artless  people  of  an- 
cient times.  [Was  tiiere  any  trace  of  the  teachings  of  Apollo- 
nius  of  Tyaiia  in  .\l)yssinia?]  Tliere  was  no  trace  of  his  having 
tr.ivelled  over  that  country,  so  far  as  1  know.  He  might  have 
jiassed  througli  the<-ountrv,  Imt  he  could  havi'  left  int  lasting 
ini|iression  behind  him.  Mo>(  of  the  people  inclined  li>  \kiu- 
tliei^ni  or  nature  worship.     It  was  for  tiiat  reason  tliey  got  me 


FATHER  AMIOT.  295 

to  drive  the  Christians  out  of  their  country.  Tliey  were  teach- 
ing doctrines  that  were  in  conflict  witli  wliat  the  Abyssinians 
believed.  One  of  tlie  most  marked  things  to  be  observed  in 
Abyssinian  arcliitecture  is  this;  tlie  use  of  the  tigui'es  of  mon- 
keys, to  represent  the  development  theory  of  the  origination  of 
species.  You  will  find  in  the  representation  of  the  earliest  age, 
a  monkey  with  his  tail  curled  upon  his  back,  and  as  age  after 
age  succeeded,  the  tail  of  the  monkey  was  represented  as  shorter 
and  shorter,  until  there  was  only  a  stub;  and  in  the  latest  age 
of  development,  the  tail  was  represented  as  altogether  gone, 
thus  by  thousands  of  years  anticipating  the  Darwinism  theory. 
[Have  you  met  Darwin  in  spirit  life?]  I  have,  and  it  was  in 
conversation  with  him  that  I  learned  the  significance  of  the 
architectural  record  I  have  spoken  of.  I  was  myself  not  very 
well  informed,  and  have  learned  much  as  a  spirit.  [What  was 
the  rank  you  held  ?]  I  was  negus  or  king,  and  as  such  drove 
the  Christians  out  of  the  country,  when  I  reigned  in  peace.  A 
particular  friend  of  mine  in  spirit  life  will  follow  me,  Father 
Amiot,  a  French  Jesuit.     My  name  was  Facilidas." 

The  only  reference  we  can  find  to  Facilidas,  is  in  the  article 
**Abyssinia"  in  the  Encyclopaedia  Britannica, 


FflTHEH  flJVIIOT. 

A  French  Jesuit. 


"A  Jesuit,  sir,  has  very  little  right  to  come  into  your  sanctum. 
[Certainly  he  has.  You  are  very  welcome.]  I  must  of  necessity 
come  here  to-day.  [We  are  very  happ3'  to  have  you  come.]  At 
the  time  I  left  Europe  for  China,  1  was  led  to  think  the  devil 
had  put  his  servants  in  the  livery  of  heaven.  No  man  can 
to-day  visit  Canton,  Hong  Kong,  Pekin,  and  other  parts  of 
China,  and  not  discover  that  the  further  he  can  get  away  fi'om 
the  contaminating  influences  of  Christianity,  the  more  he  will 
find  that  the  Buddhistic  doctrines  and  sacred  observances  are 
identical  witii  those  of  Christianity,  even  to  the  eucharist. 
Tliis  much  I  discovered,  and  I  said  :  The  servants  of  God  have 
given  tlie  devil  power  to  duplicate  their  service  on  eartli.  But, 
as  a  spirit,  it  is  my  «hity  tocoine  hereand  say,  tliat  Cliristianity 
owes  its  origin  to  Buddhism.     It  is  useless  for  pseudo-philoso- 


296  ANTIQUITY   UNVEILKD. 

phors  to  Iry  to  make  it  appear  that  Ruddliisni  did  not  exist 
until  six  luiiidrfd  years  alter  tlie  Christian  era.  Tiiere  is  a 
time  eoniina:,  ami  mark  my  words  well,  wlien  this  thinj?  called 
Christianity  will  not  stand  before  unbiased  tliou^ht  antl  reason, 
'i'here  are  no  Jehovahs — no  creators — on  the  other  side  of  life. 
The  development  of  matter  is  one  thin<jj  and  the  force  of  spirit 
or  life  is  another.  They  are  distinct.  Tlie  expression  of  life  in 
matter  is  an  ellect  of  spirit  on  matter.  They  are  jjjoverned  by 
some  undiscovered  law,  by  which  their  amaltramalion  must 
jtroduce  exi)ressi()n  in  organization.  Jkiddhism,  as  far  as  I 
liave  learned  of  it  as  a  spirit,  or  as  a  mortal,  started  out  with 
the  idea  of  one  central  power,  f^ivinj?  life.  All  relifrions,  so  far 
as  I  know  as  ii  spirit,  are  incorrect  in  one  thimr.  They  are  all 
deistic.  I  have  met  spirits  whose  life  on  earth  dates  back  ail 
the  way  from  tlie  present  time  to  eighty  or  ninety  millions 
years  ago,  who  knew  nothing  but  the  central  force  of  life  as  the 
cause  of  all  things.  These  naturally  diverged  in  their  beliefs. 
Some  linding  tliat  by  asking  particular  benetits  of  one  god,  they 
have  gained  more  from  that  god  than  any  other,  they  adopted 
him  ;  and  this  praying  to  these  dilfei'ent  gods  has  caused  the 
division  among  men  that  you  see.  He  who  confuses  orcon- 
ci'als  all  truth,  and  seeks  to  tear  up  its  very  foundations,  is 
considered  tlie  grandest  result  of  human  progress;  yet  he  is  a 
miseral>le  failure.  T  mean  the  Pope.  I  would  not  say  this  to- 
day, could  I  longer  withhold  it.  [You  have  sjioki'ii  of  pscudo- 
philosopliers,  how  do  you  know  what  they  are  doing  ?]  I  see 
tlu'  actions  of  the  spirits  about  those  whom  they  are  associated 
in  their  work.  It  is  liy  tiie  inihu'nce  of  spirits  hostile  to  the 
truth  that  they  write  tlie  nonsense  they  do.  [.\re  those  spirits 
.Jesuits?]  Tliey  embrace  all  classes  of  spirits  who  want  to  pre- 
vent the  truth  from  becoming  known;  and  they  concentrate 
their  power  around  sucli  peisons  as  they  can  use." 

Kffer  to  the  Fiiographie  Cniverselle  for  account  of  Amiot. 

'i'he  spirit  of  this  learned  and  laiiorious  Christian  priest  re- 
turns to  testify  positively  to  the  fact  tliattlu'  Buddhistic  doc- 
trines and  observances  of  China,  were  in  the  last  century 
id(  iitical  with  the  religious  doctrines  an<l  observances  of  tlie 
Koiiian  ( ':illiiilic  ( 'liri-tian  ( 'liurcli.  No  one  was  more  comp<'- 
leiit  liian  liiiii-clf,  he  having  resided  in  ('hiiia  for  foity-t lin'c 
ye.-iis,  t(>Jii(l;:e  of  t  lie  ideiility  of  1  he  lluddlii^t  ic  n  liginii  with 
<  iiri-tiaiiily.  Willi  that  ^lrall^c  pi  iver-imi  of  reason  which  is 
an  un.iv.iidable  le-iilt  of  rdiLrioiis  eii>la\  (  iiient.  I  his  ol  herwise 
al'ie  ami  illlelliL'elll  mail  W  ;l-  eolilinl  lo  eoliejllile  lli;it  "llie 
Se|\;tiil-  oiCi.Ml    h.'id    gi\tii    the   devjl   the   power  lo  diipiicMle 


ALTER.  297 

their  services  on  earth."  As  a  spirit  he  is  forced  to  admit  that 
Cliristianity  owes  its  origin  to  Buddhism,  and  that  a  time  is 
approaching  when  it  will  be  rejected  by  mankind.  The  spirit 
repudiates  all  deistical  ideas,  as  inconsistent  with  the  laws  of 
life  and  the  organization  of  matter.  In  this  he  takes  a  position 
with  the  most  advanced  thinkers  of  the  present  age.  He  tells 
us  he  was  led  to  that  conclusion  by  his  intercourse  with  spirits 
of  vast  antiquity.  The  spirit  seems  to  have  gotten  bravely  over 
his  subserviency  to  the  papacy,  when  he  pronounces  that 
Institution  a  miserable  failure.  We  venture  to  say  the  utterance 
of  that  truth  was  the  signal  for  his  spirit  emancipation.  Surely 
time  is  fast  making  an  end  of  the  mummeries  of  priestcraft, 
and  the  slavish  fears  of  its  victims.  Stand  lirm  ye  friends  of 
mental  freedom  and  human  rights,  and  you  will  ere  long  see 
the  reign  of  enlightened  freedom. 


A  German  Jesuit. 


"  I  SALUTE  YOU,  SIR  : — The  man  or  woman  who  originates  or 
Introduces  anything  new  in  this  universe,  is  one  of  the  Saviours 
of  mankind.  In  my  mortal  life  I  was  a  Greek  scholar,  and 
Avrote  some  two  hundred  and  fifty  to  two  hundred  and  eighty 
dissertations  in  tlie  Greek,  in  the  French,  and  in  the  German 
tongue.  Throughout  my  researches,  I  found  that  the  Greek 
tongue  and  the  Sanscrit  idioms  are  very  nmch  alike.  I  was 
well  informed  in  regard  to  all  the  Greek  ideas  of  Eclecticism, 
and  in  tlie  Gospel  of  Apollonius  of  Tyana,  as  presented  by  his 
disciples  Potanion  and  Anmionius  Saeeas.  You  had  a  comnm- 
nication  given  you  that  is  mixed  in  its  character.  The  spirit 
had  not  the  jjower  to  tell  you  just  what  he  wanted  to  say. 
[Tlie  communication  referred  to  was  that  of  Facilidas,  the 
Abyssinian  negus.]  I  claim  to  know  what  he  intended  to  say, 
from  my  knowledge  of  the  Greek,  and  especially  from  soine 
JVthagorean  manuscripts,  written  either  by  Pythagoras,  or  his 
followers,  corroborated  by  Diodorus  Siccnlus,  which  manu- 
scripts were  extant  in  Vienna,  and  iiad  been  obtained  fiom  tlie 
sanij  source  as  the  Manuscript  Greek  eoi>y  of  tlie  Tt'stanient  of 


298  ANTIQUITY   UNVEILED. 

("yrillus  Ijucaris,  (The  Alexandrian  Codex).  They  were  part 
and  parcel  of  MSS,  that  I  pre.served  wlien  at  Constantinople. 
Diodorus,  by  his  eoininents  upon  it,  and  by  the  conuuents  of 
other  historians  belbre  his  time,  shows  that  tlie  primitive  letters 
orsit^ns  of  the  {Sanscrit  lanjruage,  are  to  be  found  in  the  Gheez 
lan<;;iiage  of  Ethiopia.  Facilidas  wanted  to  testify  to  that  fact, 
but  he  failed  to  do  what  he  intended.  It  is  easy  for  spirits  to 
take  control  of  the  medium,  but  it  is  not  so  easy  to  say  just 
what  they  want  to  state.  [Is  it  on  account  of  that  resemblance 
between  the  letters  of  the  Hanscrit  and  tlie  Ethiopian  lan- 
guages, that  there  is  so  strong  a  resemblance  between  the  letters 
of  the  Greek  and  Coptic  alphabet?]  Yes,  and  according  to  all  I 
ever  learned,  either  through  the  Latin  or  Greek  in  relation  to  the 
Ethiopian  and  Sanscrit  tongues,  I  concluded  that  if  there  was 
any  one  place  where  man  first  attained  to  civilization,  that 
place  was  at  or  near  Sannaar  in  Abyssinia,  now  called  Nubia, 
but  at  the  beginning  of  this  century,  it  was  all  embraced  under 
the  designation  of  Abyssinia.  In  the  school  of  Ammonius 
Saccas,  the  two  principal  mystic  synd)ols  or  signs  were  the 
phallic  cross  and  Aries  or  the  Ham.  And  those  symbols  can 
be  seen  upon  the  ruins  still  existing  about  five  miles  from 
where  Cosmos  Indicopluestes  discovered  the  Adulian  inscrij}- 
tion.  [What  was  the  name  of  that  place?]  I  have  the  name 
at  the  end  of  my  tongue,  but  I  cannot  speak  it.  You  will  find 
it  mentioned  in  the  Cyclopiedia  of  Ancient  Ruins,  under  the 
title  of  Ancient  Architecture.  It  was  very  foolish  in  me  that 
I  did  not  write  al)out  these  facts;  but  I  did  so  as  much  as  I 
could,  in  exactly  the  same  way  that  the  spirit  of  Cornelius 
Agrippa  told  you  he  did  in  his  time— that  is,  I  symbolized  or 
parableized  them,  fhere  is  no  class  of  men  so  deep  and  subtle 
as  your  modern  priests  and  religious  teachers  of  all  kinds.  The 
truth  with  them,  must  ever  yield  to  the  demands  of  the  stom- 
ach. I  only  come  to  prepare  the  way  for  the  next  spirit, 
Ilerennius,  the  contemporary  of  Plotinus,  who  will  now  pro- 
ceed to  enlarge  upon  what  I  have  stated,  as  the  fact.s  were 
known  to  him  in  his  day.  I  thank  you  for  this  hearing.  [Had 
you  the  writings  of  Ilerennius  before  you  ?]  Yes.  [Were  they 
among  the  i)apers  you  found  at  Constantinople?]  Yes,  antl 
from  reading  his  writings  I  naturally  formed  ati  attachment 
for  Ilerennius.  Indeed,  I  have  been  informed  by  him,  in 
spirit  life,  that  hv  was  my  controlling  guide.  [Then  you  were 
a  inedium?]  Yes,  and  a  ni'Miilier  of  the  Jesuit  order.  Charles 
I-'rancis  .Mtt-r.      I  dieil  at  \'ieniia  in  lsn4." 

Ktt'tr  lt»  the  l{i()graj)hie   Cniverselle  for  account  of  Cliarles 
I'ranci-  Alter. 


ALTER.  299 

Charles  Francis  Alter  was  just  the  man  to  make  the  philo- 
logical discoveries  of  which  he  as  a  spirit  speaks.  There  is  no 
historical  mention  made  of  his  researches  in  relation  to  the 
Eclectic  philosophy  of  Potamon  and  Ammonius  Saccas,  but 
we  venture  to  say  that  among  those  two  hundred  and  fifty 
dissertations  there  will  be  found  much  to  confirm  this  state- 
ment of  the  spirit. 

The  explanation  given  of  the  failure  of  Facilidas  to  com- 
pletely say  what  was  intended,  is  consistent  with  the  experi- 
ence of  many  spirits.  From  the  communication  it  would 
appear  that  Alter  was  sent  to  Constantinople,  but  whether 
upon  a  literary,  a  religious  or  a  diplomatic  mission,  does  not 
appear  in  the  current  mention  of  him  and  his  labors.  If  it 
should  prove  true  that  the  oldest  known  written  language  had 
its  origin  in  Ethiopia  and  not  in  India,  and  that  the  Sanscrit 
alphabet  is  almost  identical  with  that  primitive  Ethiopic 
alphabet,  then  will  the  whole  of  the  theories  in  relation  to 
ancient  history,  and  especially  in  relation  to  what  is  called 
sacred  history,  have  to  be  abandoned.  We  are  not  yet  prepared 
to  put  forth  a  theory  to  substitute  them  ;  but,  if  what  is  prom- 
ised by  spirits  in  the  way  of  information  is  ever  fulfilled,  it 
will  be  no  longer  necessary  to  theorize  at  all.  It  is  unfortunate 
for  us,  and  most  fortunate  for  those  who  Avould  conceal  the 
truth  about  these  matters  if  they  could,  that  so  little  is  known 
about  the  history  and  antiquities  of  Ethiopia. 

•The  spirit  tells  us  that  in  the  school  of  Ammonius  Saccas, 
the  two  principal  mystic  symbols  were  the  phallic  cross  and 
the  Ram,  and  that  these  symbols  are  found  with,  if  not  derived 
from  the  inhabitants  of  Ethiopia.  The  spirit  frankly  admits 
that  while  he  knew  these  things,  he  did  not  feel  that  he  could 
afford  to  more  than  hint  his  knowledge  of  them.  The  spirit's 
explanation  of  the  relations  existing  between  himself  and  the 
spirit  of  Herennius,  is  perfectly  consistent  with  probability,  as 
we  have  every  reason  ourself  to  know  by  many  experiences. 


300  ANTIQUITY    UNVEILKD. 


HEt^EJ^rllUS. 
A  Contemporary  of  Piotinus. 


"  My  salutation  to  you,  sir,  shall  be  :  By  the  combination  of 
the  ellorts  of  spirits  and  mortals  engaged  in  the  service  of 
truth,  we  will  demolish  all  error.  My  name  was  Herennius, 
and  I  was  the  contemporary  of  I'lotiuus.  [Then  in  my  esti- 
mation you  were  the  contemporary  of  one  of  the  greatest  and 
best  men  that  ever  lived.]  There  were  some  things,  about 
which  he  and  1  could  not  agree.  He  leaned  too  much,  or  too 
entirely  towards  the  purely  transcendental — that  is,  he  was 
like  loo  many  of  your  modern  lecturei's;  he  lived  in  the  clouds, 
1  preferred  to  live  here  below.  That  was  the  chief  ditlerence 
between  us.  To  make  my  ])osition  clear  to  you  modern  people, 
1  will  say,  I  was  a  materialistic  fc>i)iritualist.  That  is,  while  I 
believed  in  spirit  life  and  s])irit  return  to  earth,  I  wanted  to 
gain  all  I  could  here.  It  was  well  known  in  my  time  at  Alex- 
andria, and  to  Ammonius  t?accas  himself,  and  to  others,  that 
the  original  or  liist  writings  or  tablets  of  man's  history,  were 
found  in  P'thioi)ia  and  not  in  India  or  Tibet.  kSuch  was  the 
teaching  of  my  time,  and  as  far  as  I  could  find  they  were  well 
sujtported  by  the  descending  line  of  Neguses  in  Abyssinia. 
The  people  of  that  country  were  taught  by  Jewish  Rabbis  in 
the  third  century,  and  their  religion  then  became  mixed  with 
Judaism.  These  Jewish  Rabbis  went  there  about  A.  1).  21A), 
and  wanted  the  Kthio])ians  to  accept  their  rites  of  circumci.s- 
ion,  etc.  Rut  before  that  time  these  people  had  a  clear  and 
]M)sitive  record  that  will  yet  c<ime  to  light,  extending  back 
14,(M)0  years.  This  will  show  that  the  civilizations  of  India 
had  its  origin  there,  of  which  tiie  Ruddhistic  went  westward 
l>y  way  of  the  continent  that  then  existed,  and  extended  far 
to  the  westward  in  the  Pacific  ocean,  but  which  is  now  sunk 
beneath  the  sea,  except  its  higher  portions,  which  form  the 
islands  of  that  ocoMn.  From  the  extremity  of  that  land,  it 
passed  to  the  Western  Continent,  striking  it  mar  the  Isthnnis 
of  Panama.  Tliis  account  of  tiie  current  of  civilization  has  all 
been  explained  to  me  inspirit  life;  otherwise  I  woubl  not  lie 
able  to  give  you  this.  Rut  tin'  facts  lirst  mentioned  were 
taught  by  .Annnoiiius  Saccas.  We,  tiie  initiated,  always  sat  in 
<-ir('les  in  my  t  iiiie.  Our  ori;ani/al  ion  was  known  as  t  he  <  Jold- 
deii   Circle.     This   term  was   intended    to  expre.-s  (be   bighesl 


HEREXNIUS.  301 

idea  Ave  had  of  brilliant  mentality  and  untarnished  honor. 
[Will  you  please  state  what  was  done  at  your  circle  meetings?] 
The  neophyte,  after  he  had  undergone  the  probation  jirescribed 
by  Apollonius  of  T3-ana,  a  part  of  which  was  the  seven  years 
of  silence  prescribed  by  Pythagoras,  was  admitted  to  member- 
ship. All  candidates  for  admission  did  not  fulfil  the  whole  of 
it,  but  as  far  as  they  could.  On  being  admitted  to  the  circle, 
the  neophyte  was  seated  on  a  kind  of  centre  piece,  and  the 
rest  formed  a  circle  around  him.  In  a  short  time  spirits  ac- 
cepted him,  by  taking  control  of  him  in  some  way.  [Did  you 
not  regard  Plotinus  as  an  extraordinary  medium?]  Yes  ;  but 
he  was  gloomy.  He  could  get  external  manifestations  of 
spirits,  but  he  was  like  a  great  many  of  your  modern  mediums 
— he  was  peculiar.  If  the  neophyte  was  not  accepted  bj'  the 
spirits,  and  was  not  controlled  by  them  to  produce  manifesta- 
tions of  a  positive  character,  he  was  put  out  of  the  circle  until 
such  time  as  they  could  control  him.  That  was  the  way  we 
operated.  There  was,  about  that  time,  great  disputing  at 
Alexandria  and  Rome.  Circles  continued  to  meet  in  those 
cities,  and  the  spirits  produced  their  manifestations  at  them  as 
best  they  could.  The  party  showing  the  greatest  mediumistic 
power  won  the  most  favor  for  the  time.  And  that  is  why  there 
were  so  many  changes  l)efore  the  dawn  of  Christianity.  Just 
as  Christianity  began  to  take  its  present  shape,  there  was  a 
grand  assembling  of  all  the  learned  men  of  the  world,  who 
came  from  India  under  the  name  of  Gymnosophists  ;  who 
came  from  Singapoor  under  the  name  of  Buddhists  ;  who  came 
from  Abyssinia  as  Geezaleze  ;  and  from  about  Syria  and  Judea 
as  Essenes,  who  mutually  compared  their  religious  systems  to 
see  which  was  the  best.  And  tliese  learned  men  set  about  for- 
mulating what  would  have  been  one  of  the  highest  and  noblest 
religions  that  was  ever  conceived  by  the  minds  of  men.  But 
it  was  overthrown  by  tliat  consummate  scoundrel  Constantino  ; 
and  ever  since  then  you  have  been  made  to  carry  a  weight 
that  almost  crushes  you  to  the  earth.  There  is  no  sense  in  the 
religion  founded  by  Constantine.  It  contains  all  ceremonies 
of  the  ancient  pagans  combined  with  a  god  that  never  existed  ; 
and  therefore  I  hope  that  the  time  will  come  when  tliroug:i 
your  efforts,  and  tlie  man  I  am  controlling,  and  through  others 
who  tliink  and  act,  that  we  can  overturn  this  gigantic  Christ- 
ian fraud.     I  thank  you  for  this  hearing." 

Refer  to  McClintock  and  tStrong's  Encyclopaedia  of  Theo- 
logical Literature,  under  the  title  "  Neo-Platonism,"  part  7. 


302  ANTIQUITY   UNVEILED. 


flMEIilUS. 

A  Disciple  of  Plotinus. 


"  I  GREET  YOU,  SIR  :— That  tiie  sun  of  eternal  truth  may 
shine  throiij^h  the  clouds  of  ignorance  that  now  obscure  the 
reason  of  the  majority  of  mankind,  is  my  prayer.  I  was  a 
disciple  and  follower  of  the  school  of  ApoUonius,  Potanion, 
Ammonius  ^Saccas,  and  Plotinus  ;  and  wa?!  the  friend  of  Por- 
phyry. 1  looked  ui)on  Plotinus,  my  master,  as  the  (jod  of  my 
time.  It  is  true  that  at  times  he  was  gloomy,  and  what  you 
might  term  ascetic;  but  for  all  that,  the  manifestations  of 
spirits  through  him,  and  the  grand  developing  power  he  pos- 
sessed on  those  w  ho  were  mediumistic,  were  of  such  a  charac- 
ter that  for  a  hundred  years  after  my  time  his  disciples  were 
murdered  because  they  would  do  no  sacrilice  at  the  dictation 
of  either  the  followers  of  Jupiter  or  Jesus.  Why,  Eclecticism 
was  checked  in  its  infancy,  no  one  jjcrhaps  understands  more 
clearly  than  myself.  The  j)agan  j)riests  preferred  to  see  their 
ceremonials  kept  uj)  through  the  Catholic  Church  than  to 
allow  them  to  die  out  bitbre  the  consuming  ellects  of  the  light 
of  eternal  truth,  liut  the  absurdity  of  those  ceremonials  is  now- 
very  plain.  The  encroachments  of  the  Christian  priesthood 
upon  the  domains  of  tlu' ancient  religions,  such  as  Pniliman- 
ism,  lUiddhism,  ParseeiMn,  Judaism  and  all  tlie  other  ancient 
religions,  gave  tiiem  sucii  jtowi'r  as  to  supersede  all  of  them; 
but  the  priesthoods  of  all  those  aiiciiiit  nligious  systims  have 
now  become  prepared  to  unite  to  strike  a  blow  at  that  fraud  on 
humanity  called  Christianity.  The  initi:ition  of  proselytes,  in  my 
day,  was  diU'ereiit  under  dillerent  masters.  The  initiation  insti- 
tuted iiy  ApoUonius  ofTyana,  was  not  the  same  as  the  initiation 
instituted  l>y  I'otamon,  although  they  resindiled  each  other; 
and  Annnoiiius  Saceas,  Plotinus  an<l  Porphyry  dilltred  in  the 
initiation  of  their  discipUt;.  Porjjhyry  says  be  once  coniniunica- 
ted  with  you,  [Ves,  he  <lid,  and  IMotinus  too,]  and  be  asks  mi- 
to  say  that  he  is  accused  iiy  Christians  wit h  not  representing 
his  master,  Plotinus  fairly  ;  and  tliat  be  appropriated  liis 
books,  altering  tiieiu  to  suit  bis  own  notions.  And  he  desires 
m<'  to  say  to  you,  to-day,  tbat  if  his  works  cannot  Ix-  gotten,  he 
will  eoiitroi  a  nie<lium  and  rewrite  them  tiirough  bis  or  her 
hand  ;  for  be  will  have  justice  <ione  to   Plotinus  and  himself. 


AM  ELI  us.  303 

He  too  highly  appreciated  and  loved  Plotinus  to  have  mis- 
represented him.  Tliat  is  his  declaration.  The  proselytes  of 
Plotinus  were  initiated  with  the  sacred  cord  of  the  Brahmans  ; 
and  as  soon  as  they  were  initiated,  they  declared  that  they 
would  renounce  all  their  former  life — that  it  should  be  a  blank 
to  them — and  that  they  would  always  wear  that  cord  and  pro- 
tect it  with  their  lives.  And  for  one  hundred  and  fifty  years 
after  my  time,  they  were  sworn  upon. their  sacred  cord.  It  was 
to  them  their  Bible.  I  know,  and  positively  assert,  as  I  hope 
for  happiness  in  the  spirit  life,  that  the  statutes  of  my  master 
and  of  Apollonius  were  privately  worshipped  by  Alexander 
Severus.  These  statues  stood  by  each  other  in  his  temple,  and 
they  were  so  much  alike  that  you  could  hardly  distinguish  the 
difference.  In  fact  it  was  really  taught  in  my  day  by  some  of 
the  disciples  of  Plotinus,  and  especially  by  Porpbyry,  that  he 
(Plotinus)  was  a  reincarnation  of  Apollonius  of  Tyana.  H<^, 
Plotinus,  did  not  so  believe,  but  thought  he  was  controlled  by 
the  spirit  of  Apollonius.  And  now  I  wish  to  testify  to  another 
point,  and  that  is,  that  the  initiation  was  performed  by  read- 
ing from  a  scroll  written  in  the  Geezaleze  language,  Avhich  was 
claimed  to  have  been  written  by  Marabolalek  in  the  temple 
erected  by  him.  This  writing  was  said  to  have  been  written 
about  live  hundred  years  before  the  time  of  Ptolemy  Euerge- 
tes.  But  this  ancient  people  had  begun  to  decline  in  civiliza- 
tion, and  they  were  overrun  by  tbe  Egyptians  and  otber 
nations,  which  tended  to  destroy  their  former  ascendency. 
Like  other  successful  nations,  they  had  grown  luxurious,  and 
were  overrun  by  conquerors,  pretty  much  as  Mere  the  Jews. 
[Are  any  of  this  ancient  race  now  in  existence?]  The  Copts 
of  Egypt  are  the  nearest  to  them,  unless  there  is  a  purer  type 
of  them  in  Kordofan.  I  have  now  stated  what  occurs  to  me 
at  present;  but  should  I  hereafter  think  of  anything  beside, 
which  it  is  desirable  or  important  to  mention,  I  will,  like  Por- 
phyry has  done  through  me  to-day,  get  some  discii)le  of  Plo- 
tinus to  communicate  it  to  you.  [I  hope  j'ou  will  do  so,  for  the 
spirit  testimony  that  relates  to  Plotinus  and  his  followers  is  of 
tlie  greatest  interest  and  importance.]  It  is  certain  that  he 
was  the  only  perfect  follower  of  Ammonius  Saccas.  By  that 
I  mean  that  his  teachings  were  not  blended  witli  the  philo- 
sophical doctrines  of  Plato  and  Pythagoras,  as  were  the  teach- 
ings of  Apollonius  of  Tyana  and  his  followers." 

Refer  to  Biographic  Universelle  for  account  of  Amelius. 

Dr.  Laulnaye  the  C3-clopa?dist  in  the  Biographic  Universelle 
to  which  we  direct  the  reader's  attention  for  account  of  Ame- 
lius, states  that  Amelius  composed  nearly  a  hundred  treatises 


304  ANTIQUITY    UNVEILED. 

of  which  none  liavo  come  down  to  us.  Here  we  ask,  wliy  have 
none  of  those  hundred  treatises  that  Amehus  wrote  and  \ni\)- 
lislied,  heen  permitted  to  come  down  to  us?  We  answer,  be- 
cause the  founders  of  the  relii^ious  or  tlieolotrieal  fraud  ealle<l 
Christianity  could  not  atlbrd  to  let  it  lie  known  wJiat  the 
Kelectic  philosophy  was,  as  they  were  seeking  to  found  a  false 
religion  by  engrafting  it  uj)on  that  philosophy.  The  whole 
literature  of  the  Eclectic  authors  and  i)hilosophers  has  been 
destroyed  or  concealed,  except  such  ju'rverted  portions  of  their 
writings  as  their  Cliristian  enemies  have  seen  fit  to  preserve, 
in  order  to  mislead  their  followers  as  to  the  true  teachings  of 
Eclecticism,  and  the  manifest  Christian  corruption  of  those 
teachings.  The  simple  fact  that  every  trace  of  Eclecticism, 
or  Neo-1'latonism,  as  Christian  writers  have  called  it,  as  to  the 
the  theological  nature  of  that  philosophy,  has  been  obliter- 
ated or  concealed,  show  that  the  originators  and  developers 
of  the  Christian  scheme  of  human  enslavement  by  priest- 
craft, saw  that  this  was  a  necassity  if  they  were  to  succeed  ; 
and  thus  the  fact  of  their  conscious  guilt  is  made  manifest 
beyond  all  question.  Some  of  our  readers  may  remember, 
that  the  spirit  of  l*ope  Gregory  VII.,  or  the  Cireat  Gregory, 
came,  and  confessed,  through  the  medium  that,  about  A.  D. 
107S,  he  ordered  the  Library  of  the  I'alatine  Apollo,  at  Home, 
to  be  burned,  in  order  to  destroy  the  vast  collection  of  writings 
by  authors  of  the  Alexandrian  school  whieh  wcii'  there  (K- 
posited  ;  and  which  if  tluy  became  known  to  the  world  at 
large  would  have  made  an  end  of  tlu'  Konian  Catholic  jiower. 
In  the  commission  of  that  awful  crime  against  tiie  rigiits  and 
interests  of  humanity,  the  writings  of  Anu'lius  no  doubt  per- 
ished with  those  of  his  predecci-sors,  contemporaries,  and 
successors,  in  tlu'  promulgation  of  the  Eclectic  religion,  or 
])hilosoj)hy. 

r.y  this  communication  from  tiie  spirit  of  Amelius,  it  would 
ajijxar  that  Potamon  was  not  the  originator  of  the  JMUclic 
philosophy,  evi'U  if  he  was  the  first  to  establish  it  as  a  distinct 
seliool  dt'signated  the  Alexandrian  school.  The  originator 
of  ii  was  Apolloniusof  Tyana,  who  sought  to  found  a  religious 
system  tliat  would  become  universal,  which  included  more  or 
ios  i>f  llie  dogmas,  doctrines  and  tenets  of  Ui-ahmaiiisin, 
l'>uddhi>in,  ( Jyninosophism,  Magianisiu,  .ludaism,  rytliai^or- 
e;ini~iii,  rialoMisni,  Sioicism   and   tiie  other   p!iMS(  s  of   (irci-k 


AMEi.irs.  30o 

and  Roman  pliilosophy.  Amelius  seeina  to  have  s'.iared  with 
the  learned  Porphyry,  the  religious  veneration  with  which  the 
latter  regarded  riotinus,lus  great  master.  The  statement  oi 
the  spirit  that  Plotinus  was  an  extraordinary  medium  tor 
spirit  control,  is  fully  borne  out  by  historically  recorded  facts, 
and  to  this  fact  he  owed  his  great  distinction  as  the;  leaiiing 
disciple  of  another  extraordinary  medium,  Ammonius  Sacea>. 
Indeed,  it  was  to  his  wonderful  gifts  as  a  medium,  tliat  Am- 
monius owed  his  great  distinction  as  a  teacher  of  men.  lie 
was  an  unlearned  man,  having  been  in  his  earlier  life  a 
common  porter  in  Alexandria,  and  his  teachings  were  given 
in  his  private  circle  while  in  a  state  of  ecstacj'  or  trance. 
These  ancient  mediums  naturally  incurred  the  hatred  of  the 
ruling  priesthoods,  as  do  our  mediums  of  to-day,  and  their  fol- 
lowers, who  refused  to  bend  to  the  Roman  and  Christian 
superstitions,  were  subjected  to  torture  and  death  by  the 
priestly  propagators  of  those  superstitions. 

From  what  spirit  Amelius  says,  it  would  seem  that  the 
Christian  and  pagan  priests  united  and  combined  in  crushing 
the  infant  Spiritualism  of  that  early  period,  just  as  the  Roman 
Catholic  and  Protestant  Christian  priesthoods  are  combined 
and  united  to-day  in  crushing  the  infant  Spiritualism  of  to- 
day, by  the  social,  religious,  and  political  ostracism  of  all  who 
stand  up  in  its  defence.  But  the  time  has  come  in  the  progress 
of  events,  when  the  triumphs  achieved  by  Christianity  are  to 
be  the  means  of  sealing  its  doom.  Not  only  has  the  human 
mind  on  earth  outgrown  the  conditions  which  enabled  the 
priestly  tyrants  of  Christianity  to  fasten  that  delusion  upon 
it,  but  the  human  mind  in  spirit  life,  which  has  slumbered  in 
listless  indifference  through  vmknown  ages,  is  awakening  to 
the  realization  of  its  inherent  power,  and  is  moving  with 
united  and  resistless  foi'ce  against  all  the  obstacles  to  human 
progress,  the  most  formidable  of  which  is  the  Christian  super- 
stition, with  its  sixteen  centuries  of  unquestioned  domination. 

It  is  not  the  least  significant  feature  of  this  communication 
that  the  spirit  declares  that  the  statues  of  Apollonius  and 
Plotinus  stood  side  by  side  in  the  imperial  temple  of  Alexan- 
der Severus,  and  that  they  bore  a  striking  resemblance  to  each 
other.  That  they  were  held  in  the  highest  veneration  by 
Severus  is  very  certain.  Plotinus  was  a  contemporary  of  Alex- 
ander Severus,  they  being  al)out  of  the  same  age ;  but  Ploti- 


300  ANTIQUITY    UNVEILED. 

nus  survived  him  thirty-five  years.  As  a  disciple  of  A mmo- 
nius  Saecas,  Plotimis  nnist  liave  gained  great  distinction  at  an 
early  age,  if  what  the  spirit  says  is  tnic,  for  Alexander  died  in 
A.  D.  2:55.  The  veneration  of  Alexander  for  Plotinns  must 
have  arisen  from  the  fact  that  the  latter  was  tlie  incarnation 
of,  or  was  controlled  an<l  inspired  by,  the  spirit  of  Apollonius 
of  Tyana,  who  was  especially  venerated  by  Alexander.  Aine- 
lius  tells  us  that  Porphyry  regarded  liim  as  the  re-incarnation 
of  the  spirit  of  Apollonius,  while  Plotinus  believed  himself  to 
be  only  the  medium  for  that  venerated  spirit. 


STHRQQ. 
Historian  and  Geographer. 


"  I  will  salute  you  by  saying  :  The  truth  must  be  unveiled. 
We  cannot  longer  atlord  to  liave  any  'Holy  of  Holies.'  I  will 
commence  by  saying:  If  the  records  of  the  past  had  been  al- 
lowed to  stand,  tliere  would  liave  been  no  Christianity  to-day. 
It  was  known  and  fully  understood  in  my  time,  and  it  was 
taught,  that  tiie  doctrines  of  Pythagoras,  I'lato,  and  the  Ciym- 
nosophists,  together  with  the  doctrines  regarding  the  gods  and 
goddesses  of  Greece  and  Uome,  were  to  be  found  in  tiie  most 
ancient  inscri[)tions  and  writings,  wlietheron  stone  or  pap.yrus, 
in  Nubia,  where  lliere  were evideiicesof  a  civilization  so  remote 
tiiat  we  ancients,  as  you  would  term  us,  iuul  lost  all  knowledge 
of  it  in  the  obscurity  of  time.  I  wrote  upon  this  subject  and 
l»ut  my  work  in  siiape  ;  but  I  know  not  wliether  I  can  give  you 
the  title  of  itcorrectly  tiirough  thisnu'dium.  It  meant  'Ancient 
Jlclies."  r  wrote  a  book  wilii  that  title,  and  it  is  now  in  tiie 
possession  of  the  (ireek  Churcii,  and,  I  tliink,  in  the  hands  of 
a  (Jreek  i)atriarch,  at  Moscow,  Russia.  It  was  saved  by  llie 
Caliph  Omar,  Ix-cause  of  llie  singulnrity  of  its  cover,  wliich 
had  upon  it  a  representation  of  the  ancient  serpent  worsiii]). 
Tiiis  cover  was  tiiat  of  m  l)ook  then  extant,  and  I  u>^vi\  it  as  the 
cover  of  my  book.  After  my  death  it  was  sent  to  Alexandria, 
wiiere  it  was  captured.  It  was  on  she<'pskin  dy<(l  re<l.  AI>out 
the  iieginning  of  wliat  is  called  t lie  Cjirist Ian  era  tliere  was  a 
great  revival  among  a  class  of  iieople  similar  to  your  modern 


STRABO.  307 

Shakers,  who  -went  by  the  name  of  Essenes ;  but  they  did 
not  become  a  distinct  people  until  about  from  A.  D.  CO  to  75. 
Ignatius  of  Antioch  was  the  first  to  bring  them  into  promi- 
nence ;  but  their  teachings  were  notliing  new,  and  were  almost 
tlie  same  as  you  will  find  in  the  Pauline  Epistles  to  the  Gala- 
tians.  But  let  me  return  to  the  point  I  want  to  make.  Botli 
in  Sennaar  and  Abyssinia,  and  among  the  ruins  scattered 
throughout  Nubia,  you  will  find  inscriptions  which  are  similar 
to  those  to  be  seen  in  the  temple  of  Chrishna  at  Mathura,  on 
the  Jumna,  in  India.  If  you  will  compare  the  oldest  inscrip- 
tions of  the  Temple  at  Mathura  with  those  in  Africa,  to  which 
I  have  referred,  you  will  find  that  nearly  all  the  letters  of  the 
ancient  Sanscrit  can  be  found  in  a  pre-historic  Ibrm  amid  the 
ruins  of  Sennaar  and  other  ruins  of  Nubia.  During  the  last 
years  of  my  life  there  was  an  extraordinary  young  neophyte 
who  was  preparing  himself,  by  close  communion  with  the 
spirit  world,  to  become  the  god  of  his  time ;  but  I  died  too 
soon  to  see  him  conunence  his  ministry  and  the  performance  of 
his  miracles.  He  then  went  by  the  name  of  "The  Son  of 
Apollo,"  or  Apollonius.  The  nearest  likeness  of  this  man  that 
you  can  obtain,  is  the  one  Mhich  was  painted  in  1874,  by  the 
artist  medium  N.  B.  Starr,  who  was  inspired  by  Haphael.  The 
next  spirit  who  will  communicate  is  Phraotes,  who  was  king 
of  Taxila.      I  passed  away  in  A.  D.  24." 

We  take  the  following  account  of  Strabo  from  the  Encyclo- 
ppedia  Britannica : 

"  Strabo,  an  illustrious  geographer,  was  born  at  Amasia,  a 
city  of  Cappadocia.  The  time  of  his  birth  cannot  be  ascertained 
but  he  is  known  to  have  flourished  during  the  age  of  Augustus 
and  Tiberius.  Some  writers  have  fixed  his  birth  about  B.  C. 
60,  and  Clinton  makes  it  occur  not  later  than  B.  C.  54.  He 
studied  granniiar  and  rhetoric  under  Aristodemus,  at  Nysa,  in 
Caria;  philosophy  under  Xenarchus,  a  peripatetic;  and  he 
took  lessons  with  Tyrrannis  of  Amisus.  Influenced  by  the 
authority,  probably,  of  Boethus  of  Sidon,  who  had  been  his 
preceptor,  he  adopted  the  tenets  of  the  Stoics.  He  obtained 
the  friendship  of  Cornelius  Gallus,  governor  of  Egypt.  Strabo 
composed  a  history  in  forty-three  books  which  unfortunately 
is  now  lost.  In  order  to  collect  materials  for  his  great  M-ork, 
he  travelled  in  many  different  regions,  and  after  much  toil  and 
research,  completed  his  geograpliy,  which  is  justly  regarded  as 
a  very  precious  relic  of  antiquity.  It  consists  of  seventeen 
books,  all  of  which  are  not,  however,  entire." 

Strabo  was  one  of  the  most  remarkable  of  ancient  writers.  In 
this  brief  account  of  him  and  his  vast  labors,  ws  can  see  the 


808  ANTUil  ITY    UNVEILED. 

tracks  of  those  Cliiistiaii  di'vils  wlio  (loslroycd  so  imic'.i  of  (he 
litoralure  produced  between  J).  (.'.  OIK)  and  A.  J).  oSy,  and 
especially  everything  during  that  jx-riod,  of  a  historical  char- 
acter, Avhicli  showed  the  falsity  of  Hebrew  and  Christian 
theology?  The  great  work  on  which  Strabo  expended  all  tl;e 
resources  of  his  nature  and  most  active  years,  has  been  de- 
stroyed, while  his  geography,  which  was  entirely  fragmentary 
and  unconnected,  has  been  allowed  to  come  down  to  i:s  in  a 
more  cr  less  mutilated  condition.  Why  was  the  one  destroyed 
and  the  other  mutilated?  Have  we  not  u  right  to  infer  that 
it  Mas  because  it  was  not  possible  to  have  mutilated  the  con- 
nected historical  narrative  without  the  design  and  objcjt  of  the 
mutilation  Iteing  clearly  manifest;  while  such  mutilation  of 
the  fragmentary  work  was  possible  without  the  true  object  of 
the  mutilation  being  discovered.  This  course  has  been  j  ui-sued 
in  so  Jiiany  instances,  that  it  will  be  found  to  have  been  a 
canonized  rule  of  Christian  dealing  with  ancient  literature. 

Well  does  this  spirit  say  :  "If  the  records  of  the  past  had 
been  allowed  to  stand,  there  woidd  be  no  Christianity  to-day." 
The  one  fact,  that  those  records  are  not  in  existence,  is  suffi- 
cient to  show  that  the  authors  of  the  religious  fabrication 
called  Christianity,  were  compelled  to  destroy  them  to  conceal 
the  monstrous  crime  against  their  fellow-men  in  which  tlu-y 
were  engaged  ;  and  the  pertinacity  with  which  this  work  of 
su|)pression  and  concealment  is  kept  up  by  their  successors, 
down  to  the  i)resent  time,  makes  the  guilt  of  the  Christian 
clergy,  in  endeavoring  to  perpetuate  that  imposition,  as  great 
as  was  the  guilt  of  those  who  originated  it  and  imposed  it 
u]ion  humanity.  These  people  give  Strabo  tiie  title  of  geogra- 
I)hi'r,  but  for  no  better  reason  than  that  their  guilty  conscien- 
ces prompted  them  to  conceal  the  fact  that  he  was  u  historian 
oftliemost  })rofound  erudition  and  of  the  highest  authority. 
In  view  of  the  numerous  i>robabililies  that  this  comnuinicalion 
is  authentically  from  the  spirit  of  Strabo,  the  information  it 
gives  becomes  of  the  highest  interest. 

It  has  been  the  generally  received  opinion  that  tlu' Sanscrit 
language  is  the  oldest  written  language  of  the  world.  In  the 
light  of  the  spirit  disclosures  that  are  being  maile  in  these 
uni>recedenti(l  spirit  messages,  this  claim  will  have  to  be  given 
up;  and,  indeed,  tiie  whole  history  of  the  ancient  world  will 
have  to  be  rewritten.     The  spirit  of  Strabo  tells  us:  "It  wa.s 


STRABO.  309 

known,  and  fully  understood  in  my  time,  and  it  was  taught, 
that  the  doctrines  of  P^-thagoras,  Plato,  and  the  Gymnosoph- 
ists,  together  with  the  doctrines  regarding  the  gods  and  god- 
desses of  Greece  and  Rome,  were  to  be  found  in  the  most 
ancient  inscriptions  and  writings,  wliether  on  stonoor  papyrus, 
in  Nubia,  wliere  there  were  evidences  of  a  civilization  so  re- 
mote that  we  ancients,  as  you  would  term  us,  liad  lost  all 
knowledge  of  it  in  the  obscurity  of  time. "  If  this  statement  of 
the  spirit  can  bo  made  good  by  still  existing  evidence,  as  we 
are  strongly  inclined  to  believe  will  bs  done,  then  Moses,  the 
Jews,  and  Christianity,  must  all  be  eliminated  from  the  world's 
history,  or  bo  classed  among  the  myths  of  the  past,  for  they 
must  stand  or  fall  together. 

It  is  a  conceded  fact  that  Strabo  went  to  the  confines  of 
Ethiopia,  which  then  included  all  the  country  beyond  the 
southern  borders  of  Upper  Egypt.  He  is  conceded  to  have 
been  a  singularly  intelligent  and  keen  investigator  and  obser- 
ver of  facts,  and  must  have  observed  what  Prescott  referred  to 
in  his  Conquest  of  Mexico,  when  he  wrote  concerning  the 
Ancient  Toltccs  of  that  country  : 

"  Their  shadowy  histor^^  reminds  us  of  those  primitive  races 
who  preceded  the  Egyptians  in  the  march  of  civilization  ; 
fragments  of  whose  monuments,  as  they  are  seen  at  this  dny 
incorporated  with  the  buildings  of  the  Egyptians  themselves, 
give  to  tliese  latter  the  appearance  of  almost  modern  con- 
struction." 

If  the  fragments  of  such  monuments  of  a  pre-Egyptian  civi- 
lization are  to  be  seen  at  this  time,  they  must  have  been 
equally,  if  not  much  more  apparent  nineteen  hundred  years 
ago,  at  the  time  when  Rtrabo  travelled  over  Egypt  to  its  farther 
confines.  It  is  hardly  likely  that  those  traces  of  a  civilization, 
coTiipared  with  which  Egyptian  civilization  was  then  recent, 
sliould  not  have  attracted  the  special  attention  of  so  close  an 
observer  of  men  and  things  as  was  Strabo,  Avho  was  in  Egypt 
with  the  especial  view  of  inquiring  into  all  such  matters.  The 
spirit  tells  us  that  he  wrote  a  work  upon  Ancient  Relics,  treat- 
ing of  that  and  other  analogous  matters.  He  describes  that 
work  with  singular  minuteness  ;  says  it  is  still  extant,  and 
explains  how  it  came  to  be  saved  at  tlie  burning  of  the  Alex- 
andrian Library.  If  wliat  the  spirit  says  is  true,  it  is  very 
apparent  that  he  took  a  special  interest  in  following  tlie  travels 
of  that  work  ;  and  fully  explains  the  positiveness  with  which 


310  ANTIQUITY   UNVEILED. 

he  speaks  of  the  Ethiopian  origination  of  tlie  philosophies  of 
India,  (Jreoce  and  Rome. 

"What  the  spirit  says  respecting  tiic  founding  of  Essenianism 
is  true,  heyond  reasonable  doubt.  The  Cliristian  ^vriters  have 
claimed  Ignatius  of  Antiot-li  as  a  disciple  of  Ht.  Peter,  who 
about  A.  D.  C9,  ordained  him  as  a  Cliristian  bishop.  It  is 
hardly  necessary  to  say  that  this  little  piece  of  Christian  history 
is  the  purest  fiction,  since  8t.  Peter  was  nothing  more  nor  less 
than  a  stone  or  rock,  Avhich  v  as  supj  ossed  to  support  the 
Roman  Catholic  Christian  Church.  Ignatius  of  Antioch  was 
not  a  Christian  at  all,  but  an  Essene,  who  organized  that  sect 
of  religionists,  and  became  their  first  patriarch  about  A.  D.  G7. 
The  spirit  tells  us  that  their  religious  doctrines  were  not  new, 
and  were  similar  to  those  contained  in  the  Epistle  to  the  C!al- 
atians.  This  is  not  only  true,  but  the  other  Pauline  Epistles 
contain  much  doctrinal  matter  that  Mas  derived  from  the 
Essenes  by  Apollonius,  the  Ht.  Paul  of  the  Christian  Scriptures, 
and  was  incorporated  by  him  in  the  writings  taken  by  Marcion, 
the  Gnostic,  to  Rome,  about  A.  I).  140,  from  Antioch,  where 
he  obtained  them.  At  that  date  the  E.ssenian  sect  had  merged 
into  that  of  the  (inostics. 

But  the  special  interest  of  the  communication  centres  in  the 
j)oint  made  concerning  the  idi-ntity  of  the  Sanscrit  alphabet 
with  a  much  more  ancient  alphabit  to  bo  found  sculptund  on 
the  ruins  existing  in  Abyssinia,  Nubia  and  the  neighboring 
countries  of  Africa. 

The  reference  of  Strabo  to  Apollonius  of  Tyana,  is  very  im- 
l)ortant,  in  as  nuich  as  it  shows,  that  as  early  as  A.  I).  2"),  the 
renown  of  the  latter  had  become  general,  although  he  had  not 
then  begun  his  great  mediuniistic  mission.  His  nu-diumshi]) 
and  ju'i-sonal  ami  mental  characteristics  must  have  lieen  very 
remarkable,  to  have  received  the  title  of  Apollonius  or  "The 
Son  of  Apollo,"  the  CJrecian  personilieat  ion  of  the  source  of  all 
light  and  life — the  "  (Jlorious  King  of  Day  " — the  Sun. 

Tile  reference  of  the  spirit  (o  t be  rem.-ukalili'  spirit  iKiinting 
of  AjKillonius,  is  not  the  least  important  feature  of  this  eoni- 
niuniealion.  'J'he  i)ieture  is  an  oil  painting  likeness  of  a  jnaii 
of  tliirty-three  or  thirty-four  years  of  age,  the  expression  of 
whose  features  an<l  attitude  indicates  the  greatest  jiurity  of 
life,  benevolence  of  heart,  antl  strength  of  mind  and  ciiaracter. 
It  is  a  picture  that  li.xes  the  attention  at  once,  and  grows  iu 


PHRAOTES.  311 

interest  the  more  it  is  examined.  It  was  i:)ainted  by  the  liand 
of  the  venerable  artist  medium,  N.  I>.  Starr,  and  it  is  inscribed 
"The  Nazarene,  painted  by  Raphael  througli  N.  B.  Starr." 

At  a  materializing  seance  given  at  the  residence  of  Col. , 

in  Philadelphia,  a  spirit  purporting  to  be  Raphael,  appeared 
in  materialized  form.  We  asked  permission  to  speak  with  him, 
which  was  granted.  On  going  forward  to  the  cabinet,  we  saw 
before  us  the  materialized  form  of  a  man  v.'ho  bore  a  strong 
resemblance  to  a  picture  purporting  to  be  a  likeness  of  himself, 
which  stood  on  an  easel  beside  the  cabinet,  to  which  he 
directed  our  attention  by  pointing  to  it.  We  then  inquired  of 
him  if  he  knew  of  the  picture  painted  through  the  hand  of 
Father  Starr.  He  answered,  "Yes."  We  then  asked  him 
whose  portrait  it  was.  He  answered  :  "Apollonius  was  the 
Nazarene."  From  these  spirit  statements,  and  tlie  fact  that 
spirits  througli  several  other  mediums  have  made  similar  .state- 
ments, we  infer  that  we  have  a  speaking  likeness  of  Ajjollonius 
at  least  as  he  appears  spiritually  to  spirit  eyes. 


PHRAOTES. 

King  of  Taxila. 


"May  the  Sun  of  Truth  ever  shine  upon  j-our  head!  I 
have  been  more  than  six  months  fighting  my  way  here.  The 
corroborating  evidence  tliat  I  shall  give  you  to-day  of  the 
mediumsliip  and  exalted  character  of  Apollonius  of  Tyana,  is 
such,  that  millions  of  Catholic  spirits  would  rather  cease  to 
exist  than  I  should  give  it.  I  am  Phraotes  of  Taxila.  [Is  the 
name  not  Phraortes.]  No.  It  is  Phraotes.  I  belonged  to  what 
was  termed  tlie  Diamond  Circle,  by  interpretation  the  Moun- 
tain Circle,  and  was  sworn  to  help  to  propagate  tlie  trutli  to 
the  best  of  my  knowledge.  I  recognized  but  one  master  on 
eartli,  whom  I  was  expected  to  listen  to,  and  he  was  enig- 
matically called  "  Tlie  Sun  of  Trutlu"  lie  was  the  chief  of  tlie 
Gymnosophajstte,  and  his  name  was  larchus.  The  laws  of  the 
Gymnosophaestffi,  required  all  princes,  in  those  days,  to  take 
a  journey  to  a  sacred  shrine  upon  a  mountain  in  Northern  In- 
dia, and  there  they  were  instructed  in  all  the  virtues  they 
were  expected  to  practice.     On  leaving  Babylon  and  Nineveh, 


312  ANTIQUITY    UNVEILED. 

for  Taxiln,  the  oomins  of  Apollonius  was  nnnnunced  by  cour- 
iers, who  hiul  prc'ccdt'd  him,  who  represeiitt'd  him  to  be  n  good 
atul  wise  son  of  tiie  Diamond  Circle;  not  because  lie  iiad  been 
accepted  and  initiated,  but  because  he  |)errormed  all  thesiirns 
recpiired  of  a  member.  In  other  woicls  he  showed  that  the 
spirits  were  with  hiui  in  jrreat  power.  Wiien  he  arrived,  I 
introduced  him  to  tiie  learned  of  my  court,  and  sent  him 
forward  to  larchus.  Tiie  place  where  ho  (larchus)  resified  was 
called  in  our  time  the  Mountain  of  the  Wise-.  There  he  was 
initiated  ;  and  received  many  theurgical  rites;  and  afterwards 
returned  to  whence  he  had  set  out.  I  thiidv  he  was  at  that 
time  al)out  forty-seven  yearn  of  age.  He  received  and  carried 
back  with  him  the  sacred  'I'estament  of  the  Mountain  of  Light 
Circle.  He  received  all  the  evangelical  books  save  one,  and 
that  one  he  failed  to  gi't,  simi)ly  bi'cause  it  could  not  be  had  at 
that  time  at  tiie  Mountain  of  tlie  Wise.  It  had  been  taken 
iSouth  l)y  way  of  Ceylon  to  Singajmor.  It  was  known  in  those 
days  as  the  Ilamadan.  It  was  afterwards  called  tiie  Hook  of 
Matthew,  because  it  was  written  by  a  follower  of  liuddha, 
whose  Hindoo  name  was  something  like  that.  This  liook  was 
obtaiiud  by  Armenian  tra<Ui's  from  Singapoor,  two  huiulred 
years  l)efore  tlie  time  I  speak  of;  and  they  would  never  return 
it.  It  is  tlu-refore  in  Armenia  that  you  must  .seek  for  the  true 
version  of  Matthew." 

Such  was  t!ie  cnnmunication  of  tlie  spirit  of  Piiraotes,  the 
fellow  Gymnosoi)liist  of  Apollonius  of  Tyana.  It  is  impossi- 
bh;  to  (piestioii  tiie  genuineness  and  authenticity  of  that  com- 
munication, as  our  readi-rs  may  readily  see,  if  they  will  read 
the  liife  of  Apollonius  by  Pailostratus.  It  is  strange,  but 
true,  that  the  only  liistoric  mention  of  I'liraotcs  is  found  in 
connection  wit  h  tiie  account  given  by  I)anii<,  the  disciple  of 
Apollonius,  of  tht'ir  mutual  journey  into  1  ndia  by  the  way  of 
Nineveh,  Habylon  antl  Taxila.  There  is  in  that  biograi)hy 
fpiite  a  (h'tailed  account  of  what  occurred  at  tlie  court  of 
I'liraotcs  during  a  three  days  visit  of  Apollonius.  Tiiis  ac- 
count we  are  indebted  lor  to  IMiilost  ratus,  tlie  biographer  of 
.\polloiiius.  The  following  letter  of  introduction  ami  recom- 
mendation of  .Xpollonius,  to  the  ( «ymn(»soi)hists  (tr  wise  men 
of  India,  will  show  how  I'liraotcs  of  Taxila  esteemed  him.  It 
was  L'ivcn  to  .Apollonius  as  he  was  aiiout  to  nsume,  at  Taxila, 
his  journey  to  I  ndia,  at  wiiich  time  he  was  furiiislieil  with 
fresli  camels  and  sujijilit  s,  ami  a  guide,  by  !iis  royal  friend. 

"King   IMiraoles  to   larchus  his  Master,  and  the  Wise  Men 


PTTKAOTES.  31o 

that  are  with  hnn,  sondeth  greeting  :  Apollonius  being  liim- 
self  a  very  wise  man,  but  thinking  you  to  be  wisher,  is  coming 
to  you,  tliat  he  may  be  acquainted  with  your  discipline.  Send 
hiiu  therefore  away  from  you  instructed  in  whatever  ye  know, 
as  being  assured  tliat  none  of  your  learning  shall  be  lost.  He 
is  the  most  eloquent  of  all  men,  and  hath  an  excellent  memory. 
Let  him  also  see  the  throne  whereon  I  sat,  when  you,  Father 
larchus,  gave  to  me  my  kingdom.  Furthermore,  his  compan- 
ions deserve  much  praise,  in  that  they  love  such  a  man.  Fai-c- 
well." 

The  spirit  of  the  King  who  gave  that  letter  to  Apollonius, 
returns  and  testifies  that  for  more  than  six  months  lie  had 
been  fighting  his  way  through  opposing  ?pirit  influences  to 
give  his  eonmiunication.  Phraotes  tells  us  that  he  himself 
was  a  member  of  the  Gymnosophic  association,  called  the 
Diamond  Circle  or  the  Mountain  of  Light  Circle,  and  that  as 
such  he  Avas  sworn  to  propagate  the  trtith  to  the  best  of  his 
knowledge.  As  a  member  of  that  high  circle,  Phraotes  tells 
us  that  its  cliief  was  mj'stically  called  "The  Sun  of  Truth,'' 
and  that  his  name  was  larchus.  He  tells  us  that  as  a  prince  he 
was  sent  to  a  sacred  shrine  upon  a  mountain,  in  Northern 
India,  where  he  was  instructed  in  all  the  virtues  that  should 
adorn  the  character  of  a  ruler.  Phraotes  tells  us  a  fact  Avhich 
Damis  failed  to  record,  that  the  coming  of  Apollonius  to 
Taxila  from  Babylon,  was  announced  by  Babylonish  cotiriers 
in  advance,  who  represented  to  Phraotes,  that  Apollonius  Avas 
a  good  and  wise  son  of  the  Diamond  Circle ;  not  because  lie 
had  been  accepted  and  initiated,  but  because  he  performed  all 
the  signs  required  by  a  member.  Could  anything  more  strongly 
indicate  that  Apollonius  was  under  some  Hindoo  spirit  influ- 
ence, if  not  under  that  of  Gautama  Buddha  himself.  Phraotes 
tells  US  that  on  his  arrival  he  introduced  him  to  all  the 
learned  people  of  his  court,  and  sent  him  forward  to  the 
Mountains  of  the  Wise,  to  I-archus,  his  Master.  He  testifies 
that  Apollonius  was  initiated  in  all  the  mysteries  of  Budd- 
hism or  of  the  Gymnosophajstfe,  and  then  returned  to  Antioch 
froiu  whence  he  set  out,  a  fully  authorized  Buddhistic  teacher 
or  preacher.  Phraotes  tells  I'.s  that  Ai)ollonius  was  at  that 
time  about  forty -seven  years  of  age. 

But  the  most  important  and  significant  part  of  this  spirit's 
testimony,  is  his  statement  tlir.t  Apollonius  carried  witli  him 
from  India  the  sacred  Testament  of  the  Mountain  cf  Lijrht 


314  ANTIQUITY   UNVEILED. 

Circle  ;  and  that  lie  received  all  the  evangelical  books  save  one, 
wliich  one  he  failed  to  get  becau-se  it  was  not  to  be  had  at  tJiat 
time  at  the  Mountain  of  tlie  AVise.  Phraotes  tells  us  it  had  then 
been  taken  by  way  of  Ceylon  to  Singapoor.  Whether  or  not 
there  was  a  Buddhistic  gospel  called  the  Haniadan  we  do  not 
know,  neither  do  we  know  of  any  folU)wer  of  Buddha  wliose 
name  resembled  Matthew.  These  are  matters  we  must  let  jiass 
for  what  they  are  worth.  But  that  Armenian  traders  brouglit 
n  Buddhistic  gosjK'l  from  Singapoor,  into  Armenia,  and  that 
tiiat  gospel  related  to  the  Hindoo  Saviour  Ciiristau  is  certain. 
This  accounts  for  the  fact  that  one  of  the  oldest  coj>ies  of  that 
gospel  was  found  in  India  by  Pantienus  in  the  second  century. 
On  that  point,  McClintock  &  Strong's  (^vclopa'dia  of  Theo- 
logical Literature  says: 

"  Pantienus,  a  ("liristian  philosopher  [in  other  words  an 
Eclectic  phih^sopher,]  of  tlie  Stoic  sect,  flourished  in  the 
second  century.  He  is  supposed  to  have  been  a  native  of 
Alexandria,  and  to  have  taught  philoso})hy  and  religion  tiiere, 
altout  A.  I).  ISO.  He  went  on  a  mission  to  Ethioi)ia,  [tlie 
(ireeks  called  the  country  of  India,  Ethiopia,]  from  wlience  he 
is  said  to  liave  l)rougiit  tlie  (Jospel  of  St.  Matthew,  written  in 
Hebrew.     (Eusebius  Hist.  ICceles.  v.  10.)." 

From  the  cumulative  testimony  jjouring  in  npon  this  subject 
it  is  (juite  evident  tliat  the  Hebrew  writing  part  of  the  story  is 
the  work  of  Eusebius,  who  did  not  dare  to  L't  it  be  known 
that  Pantienus  had  found  the  (Jospel  of  Matthew  written  in 
the  Sanscrit  or  Pali  tongue.  It  is  tlieivfoie  higlily  probal)le 
that  what  Pliraotes  says  about  tlie  Singapoor  Buddhistic 
Haniadan,  and  its  being  identical  witli  the  ('liristian  (iospel 
of  St.  Mattiiew  is  sul)staiitially,  if  not  literally  tru(^  It  is 
tills  vast  accumulation  of  spirit  testimony,  all  tending  to  es- 
tablish tlie  fact  that  the  j-o-called  Christian  Scriptures  are 
borrowed  or  stolen  from  the  Buddhistic  scriptures  of  India, 
eorroborati'd  as  it  is  at  almost  every  point  by  undeniable  histori- 
cal facts,  that  leaves  no  room  for  reasonable  doubt  of  its  general 
and  essential  truth.  Well  <lid  the  spirit  of  Pliraotes  say  that 
there  were  millions  of  ( 'atholic  sjtirits  who  would  rather  cease 
to  exist  than  this  truth  should  become  known  to  mankind. 


GRONOVIUS.  315 


Critic  of  the  Seventeenth  Century. 


"  I  am  very  happy  to  have  the  chance  of  giving  testimony. 
My  name  was  Jolm  Frederick  Gronovius.  I  occupied  the  chair 
of  belle-letters  in  the  University  of  Leyden.  I  Avas  tlie  trans- 
lator of  Sallust,  Livy,  Pliny,  Seneca,  etc.,  and  I  must  say,  in 
all  truth,  that  the  translations  of  these  works  are  not  very  cor- 
rect. I  must  also  say  that  the  manuscripts  from  which  those 
translations  Avere  made,  were  very  much  changed  from  the 
originals  by  Christian  priests  and  professors,  in  order  to  conceal 
the  real  origin  of  Christianity.  It  was  worth  as  much  as  your 
place  would  bring  you  pecuniarily,  in  my  day,  to  show  up  the 
truth.  But  I  here  declare  that  the  real  text  of  the  letter  of 
Pliny  to  Trajan,  j^roves  that  he  was  not  speaking  of  the  Christ- 
ians, but  of  the  Essenes  of  that  time.  And  a  great  many  other 
passages  have  been  interi^olated  or  suppressed.  You  Avill  never 
getthe  truth  as  long  as  Cliristians  till  tlie  professorships  in 
your  colleges  and  control  your  libraries.  But  the  spirit  of  free 
inquiry  which  is  being  aroused  by  writers  of  your  time  in  rela- 
tion to  ancient  literature,  will  soon  obtain  the  proof  that  what 
these  spirits  have  stated  through  this  medium  is  true.  It  is 
astonishing  to  me  that  any  Spiritualist  Avriter,  or  one  who 
claims  to  be  such,  would  try  to  show  that  tlie  Christos  of  India, 
on  the  authority  of  Bently,  a  Christian  bigot,  was  born  about 
A.  D.  GOO,  in  Arjourn,  when  the  real  facts  of  the  case,  on  an 
ancient  authority  I  have  seen,  are,  that  he  was  worshipped  by 
the  soldiers  of  Alexander  the  Great,  and  that  at  that  time  that 
worship  was  nine  hundred  years  old.  I  read  in  that  ancient 
authority  that  the  soldiers  of  Alexander  tlie  Great,  when  they 
arrived  at  Thebes,  in  Upper  Egypt,  they  found  their  god 
Chrisna,  and  fell  to  worshipping  him.  It  is  tlierefore  prepos- 
terous to  pretend  that  Chrisna  was  born  600  years  after  .Jesus 
of  Nazareth.  The  great  trouble  has  been,  and  ever  will  be, 
with  Christian  writers,  that  they  cannot  get  over  the  identity 
of  the  name  Christ  with  Christos ;  and  it  will  always  be  a 
cause  of  grief  to  them,  because  they  cannot  escape  from  the 
truth  of  what  I  here  state." 

Refer  to  the  Biographic  Universellc  for  account  of  Gronovius. 

We  are  grateful  to  the  deeply  learned  man  whose  spirit  gave 
that  important  testimony  to  the  fact  that  the  letter  of  Pliny  to 
Trajan  did  not  relate  to  the  followers  of  Jesus  of  Nazareth,  but 


816  ANTIQUITY  UNVEILED. 

to  the  Esscnian  followers  of  the  Hindoo  Christos,  In  the  light 
of  these  spirit  conirnunications,  Christian  writers  could  have 
made  no  greater  blunder  than  to  claim  their  identity  with  the 
Kssenes  of  the  Asiatic  prov-inces  of  the  Roman  p]nipire  ;  and 
especially,  that  Ignatius  of  Antioch,  the  very  originator  of  the 
Esseniaii  name  was  a  Christian  bishop.  By  taking  this  insen- 
sate course,  they  have  forever  made  an  end  of  their  theological 
and  ecclesiastical  fraud.  The  I^ssenes  were  beyond  all  ques- 
tion, the  followersof  a  blended  Hindooand  ^lagian  philosophy 
or  religion,  (lie  great  central  object  of  their  worsliip  being  the 
most  pure  and  mediumistic  member  of  their  sect,  who,  (as  the 
Grand  Lama  of  Thibet,  wa.s  supposed  to  be  animated  by  the 
spirit  of  Gautama  Buddha),  was  supposed  to  be  animated  by 
the  spirit  of  Christos,  the  Hindoo  Saviour.  Tliey  were  in  no 
sense  followers  of  Jesus,  and  had  been  swallowed  up  in  the 
I'aulite sect  founded  by  Apollonius,  and  tlie  subsequent  Gnostic 
and  Neo-Platonic  sects  of  philosophy,  at  least  two  hundred 
years  before  the  nauic  of  Jesus  of  Nazareth  was  ever  heard  of. 

Gronovius  especially  testifies  to  Christian  tampering  with 
and  corrupting  of  the  text  of  the  various  ancient  authors  who 
were  criticised  or  translated  by  him.  He  admits  that  i)ecuniary 
considerations  prevented  him  from  disclosing  what  he  knew  to 
be  the  trutli  upon  tliat  point.  He  well  says  :  "  Vou  will  never 
get  the  trutli  as  long  as  Christians  fill  the  professorships  in  your 
colleges  and  control  your  libraries."  Men  who  have  been  so 
long  trained  to  cover  up  and  conceal  truth,  will  never  scruple 
at  any  measure  tiiat  is  necessary  to  that  end.  It  is  now,  as  it 
was  in  the  time  of  Gronovius,  pecuniary  considerations  tliat 
control  tlu-m. 

The  rebuke  of  tiie  stupid  attempt  of  superficial  writers,  to 
drag  down  tlic  Hindoo  Chrisna  in  orck-r  to  exalt  the  Clirist  Ian 
Jesus,  shows  that  spirits  are  taking  cognizance  of  what  is  going 
on,  in  tiiat  department  of  literature,  at  kast.  A;?  the  spirit 
says,  the  worsliip  of  Clirisna  w;us  an  ohl  religion  when  Alexan- 
dir  the  (treat  invaded  India  three  huiulred  and  twenty-seven 
years  before  the  Clirislian  era.  Gronovius  rightfully  says  that 
the  great  eausf  of  Ciiristian  grief  has  been,  and  ever  will  be, 
that  they  cannot  get  over  the  identity  of  the  name  Christ  witii 
Cliristos  wlio  was  tlie  oltjict  of  divini'  worsliip  l>y  tlu'  soldiers 
of  Alexander,  more  than  three  centuries  lietV)re  it  is  i)reteiided 
Jesus  Christ  was  burn. 


ABULPHARAGIUS.  SVt 

Bishop  of  Cuba. 


"You  have  had  here,  before,  a  German  Jesuit  priest, 
(Ciiarles  Francis  Alter),  you  shall  now  have  the  testimony  of 
a  Roman  Catholic  bishop.  A  variety  of  testimony,  all  bearing 
upon  one  point,  is  always  calculated  to  strengthen  it ;  but  the 
direction  of  my  studies  was  a  little  diflerent  from  that  of  the 
other  spirits  who  have  communicated  here.  Mine  reaches 
in  the  direction  of  the  Armenian  writers,  Moses  Chorensis  and 
Meisrob.  (That  was  the  way  the  name  was  spelled  and  not 
Mesrob).  After  a  close  examination  of  the  Armenian,  Greek 
and  Latin  Testaments,  I  came  to  the  conclusion  that  the  Ar- 
menian version  combined  with  the  Coptic,  was  from  the 
original  Glieez,  which  showed  a  mixture  of  the  idioms  of 
Upper  and  Lower  Egypt  as  they  were  found  at  Alexandria. 
Tlie  whole  secret  of  what  is  called  Christianity,  is  made  plain 
by  the  New  Testament,  and  one  book  of  the  Old  Testament — 
the  book  of  Daniel.  This  Daniel  is  represented  as  teaching 
the  doctrines  of  the  New  Testament,  less  the  miracles  ;  and  is 
said  to  have  lived  at  the  courts  of  Darius  Hystaspes  and  Cy- 
rus, and  lie  was  there  known  as  the  younger  Zoroaster.  He 
taught  the  religion  of  the  Sun,  a  modern  version  of  which  are 
the  Shastras.  All  this  I  read  and  studied,  but  the  commenta- 
tors of  my  day  led  me  astray,  because  my  mind  was  prejudiced 
in  their  favor.  But  you  are  getting  more  knowledge  than  then 
existed — you  are  getting  deeper  into  the  meaning  of  all  relig- 
ions than  you  think  for.  These  ancient  spirits  are  gathering 
their  forces,  and  they  are  determined  to  show  that  Christianity 
is  a  fraud.  I  left  this  mortal  life  in  1284,  and  five  hundred 
years  passed  away  before  I  was  willing  to  seek  for  the  truth. 
All  that  time,  in  spirit  life,  was  wasted  by  me  in  trying  to  pro- 
pagate Catholicism  there.  The  spirit  who  helped  me  out  of 
my  condition  of  ignorance,  and  to  whom  I  am  much  indebted, 
was  Apollonius  of  Tyana.  Therefore  in  justice  to  him  I 
promised  I  would  return  here  and  tell  all  I  could  possibly 
think  of  to  set  things  riglit.  I  now  belong  to  the  spirit  organ- 
ization, known  in  spirit  life  as  "The  lUuminatii."  I  would  say 
to  you,  sir,  that  your  enemies  and  opposers  will  resort  to  sub- 
tler and  more  desperate  measures  to  obstruct  j'ou,  than  they 
have  heretofore  done,  and  you  must  be  on  your  guard  against 


318  ANTIQIITV    UXVKILED. 

thi-ni.  Tlu'ir  procoedinj^s  will  not  be  so  apparent,  hut  more 
(ianjijerous.  So  I  hope  you  will  kiej)  all  your  lights  hurning  on 
tlie  watfhtowers  of  truth.  Tlie  fact  is,  the  Jesuits  of  the 
Roman  Catholic  Churcli,  are  supplying  the  opposition  to  you, 
with  money  to  inipetle  you,  and  are  i)aying  so-calletl  Spiritual- 
istic journals  to  throw  back  the  truth  despite  your  ellbrts  tr) 
advance  it.  The  sjjirit  psychological  power  which  was  pr<- 
vided  for  this  .'^eance,  is  expended.  Having  posses.ced  great 
psychological  jjower  when  here,  and  still  retaining  it,  I  was 
chosen  to  close  this  sitting.  It  may  seem  a  j)oor  satisfaction  to 
come  hack  and  give  a  communication  after  vour  earthly  work 
is  ended  ;  hut,  still,  it  is  a  great  consolation  to  know  that  the 
truth  will  live  despite  one's  earthly  errors.  I  wa.s  known  as 
Ahulj)haragius,bishop  of  (Juba." 

Refer  to  McC'iiutock  and  Strong's  Cyclopaedia  of  Theologi- 
cal I^iterature  for  account  of  Abulpharagius. 

The  spirit  of  this  Armenian  scholar  comes  hack  to  testify  to 
his  long  and  worse  than  useless  Christian  delusion  ;  and  his 
conversion  to  the  truth  at  last  through  the  good  otHces  of  the 
spirit  of  Apollonius.  The  testimony  of  tiiis  spirit  to  the  fact 
that  the  Armenian  Version  of  the  Scriptures  (Christian  so- 
called)  was  from  the  Coptic  version,  of  the  still  more  ancient 
(jiheez  version  is  e.xct'cdingly  sugircstive  if  not  important. 
Not  less  suggt'stive  is  his  statement  that  in  Armenia,  as  late  as 
1280  A.  D.  there  were  extant  ])roofs  that  the  Daniel  of  the 
Old  Testan)ent  was  known  as  Zoroaster  the  Younger  at  tlie 
courts  of  Darius  Hystaspes  and  Cyrus.  The  spirit  tells  us  that 
he  taught  the  religion  of  the  Sun,  a  modern  version  of  which 
are  the  Persian  Shastras.  According  to  Abulpharagius  the 
secret  of  Christianity  is,  that  it  is  essentially  the  Sun  worship 
taught  at  Hal)ylon  by  Zoroaster.  This,  we  havt'  adduced  a 
vast  amount  of  facts  to  demonstrate,  and  the  spirit  well  says 
that  those  that  seek  are  getting  more  knowledge  of  thi-se 
things  than  was  to  l)e  had  in  his  time.  We  iiave  every  reason 
to  credit  this  spirit  testimony,  for  it  is  entirely  consislint  with 
all  human  j)robability. 

When  Chri-<tian  bishops,  i>;ilriarclis  and  priests,  join  the 
army  of  progress  and  turn  in  to  help  undo  the  errors  of  their 
j>ast  lives,  as  spirits,  it  is  aliout  time  for  their  mortal  followers 
to  heed  this  most  ominous  sign  that  the  time  has  come  for 
them  to  do  likewise. 


MINUCIUS   FELIX.  319 


A  Montanist  Patriarch. 


"Some  evidence  must  be  forced,  others  give  it  because  they 
are  on  the  side  of  truth.  I  urn  neither  a  Jewisli  Gnostic,  a 
Cappadocian,  nor  an  Eclectic.  1  am  simply  a  Naturalist.  I 
think  that  you  will  find  some  evidence  in  Gibbon,  that  I 
helped  to  create,  or  that  1  endorsed  a  thing  called  Christianity. 
I  knew  nothing  of  any  such  thing.  I  was  a  Montanist ;  and 
the  most  correct  idea  I  can  give  you  of  Montanism  is  modern 
Mormonism.  I  advanced  notliing  in  regard  to  the  life  of  man, 
woman  or  child  on  this  planet,  but  this  :  We  are  all  gods  to  a 
certain  extent,  and  Pantheism  is  true  Spiritualism.  The  point 
I  have  to  make  in  controlling  this  medium  is  summed  up  in  a 
brief  sentence.  All  ancient  and  modern  civilization  originated, 
not  upon  tlie  elevated  plains  of  Asia,  but  upon  the  waters  of 
the  Blue  and  White  Nile.  There  are  spirits  who  will  come  liere 
and  prove  that  all  the  learned  archaeologists  of  the  present  day 
are  wrong,  in  supposing  that  Indian  civilization  is  more  an- 
cient than  the  civilization  of  Ethiopia  in  Africa.  It  is  there 
you  must  look  for  the  true  Sun — the  true  God — the  Great  Light, 
and  you  will  find  that  Christianity  is  an  outgrowth  from 
Buddhism.  Sun  worship,  from  Zoroastrianism  and  the  Egypt- 
ian Osirianism  of  Hermes  Trismcgistus,  to  the  origin  of  Clirist- 
ianity,  are  at  bottom  one  and  the  same  thing.  I  would  say  in 
conclusion  it  has  been  alleged  that  I  was  a  bishop.  I  liad 
nothing  to  do  with  any  church.  I  was  the  patriarch  of  atribe." 

liefer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  Minucius  Felix. 

Whether  Gibbon  speaks  of  Minucius  Felix  in  his  relation  to 
Christianity  we  cannot  say  ;  but  certainly  he  has  been  very 
generally  credited  with  having  been  a  Christian  and  a  Christ- 
ian writer.  Felix,  as  a  spirit,  testifies  that  this  was  not  the 
fact,  and  that  he  was  a  Montanist  and  a  patriarch  of  a  tribe  of 
followers,  we  presume  in  Africa,  where  he  was  born,  and 
where  he  no  doubt  taught  Montanism  with  Tertullian.  His 
"a})ology"  was  written  in  defence  of  Montanism  and  as  much 
against  the  Gnostic  Christianity  of  Marcion  as  against  the 
persecuting  decrees  of  the  Roman  government  against  Montan- 
ism, or  TertuUianism,  as   it  was  also  called.    To  show  how 


320  ANTIQIITY    INVKII.KI). 

Tortiillian   and  Minuciiis  Felix   rojranlcd  the  Christianity  of 
Mareion,  we  need  only  eite  McC'liiitock  &Strong'.sCyclop!edia  : 

"  Montanisni,  it  is  ai)parent,  then,  must  be  treated  as  a  doc- 
trinal development  of  the  third,  rather  than  of  the  second 
century  ;  for  th()U<:h  tiie  history  of  the  sect  may  he  tiated  back 
to  the  ndddle  of  the  second  century,  it  remained  for  Tertullian 
to  give  definite  shape  to  Montanism,  and  it  is  as  a  separate  sect 
that  we  can  first  deal  with  the  Monlanists  (or  TurtuUianists  as 
they  were  called  in  Africa),  in  the  third  century,  continuing 
to  flourish  as  a  sect  until  the  close  of  the  sixth  century,  an<l  all 
this  time,  beiiifj:  the  subject  of  le<ral  enactments  uiulerallthe 
successors  of  C'onstantine  down  to  Justinian  {A.  D.  530)." 

Think  of  it  !  This  Montanist  sect  of  Ancient  Spiritualists 
continued  for  more  than  two  hundred  years  to  withstand  the 
continued  persecutions  of  the  Christian  and  Pagan  cniperoi-s  of 
]{ome,  who,  it  seems,  nuide  common  cause  against  the  Spirit- 
ualism of  their  time.  Great  indeed  must  have  been  the  spirit 
j)ower  behind  tho.se  Montanists,  to  have  so  long  borne  up 
against  such  a  protracted,  unbroken  and  heartless  persecution, 
by  the  Christian  and  Pagan  tyrants  of  Rome.  The  influence 
of  Tertullian  and  Minucius  Felix,  must  have  been  great  indeed 
with  these  .\ncient  Si)iritualists,  to  have  inspired  them  through 
so  long  and  (U'sperate  a  struggle,  to  sustain  the  great  truth  of 
spirit  communion  with  mortals. 

The  testimony  of  this  spirit  in  relation  to  Africa  and  not, 
India  being  the  scene  of  the  most  ancient  known  civilization,  at 
least  of  the  Old  World,  would  indicate,  that  in  the  third  cen- 
tury, it  was  understood  and  known  that  the  worship  of  the 
True  Sun — the  True  God— the  Great  Light  of  the  world,  origi- 
nated on  the  waters  of  the  IJlue  and  White  Niles,  and  that  the 
other  religions  of  the  world,  including  Christianity,  or  what  i.s 
now  called  so,  were  in  substance  but  the  .same  worshij)  of  the 
Sun.  We  are  not  awar*-  what  gave  rise  to  the  idea  tliat  Minu- 
cius Felix  was  a  distinguished  lawyer,  but  jus  Tertullian,  his 
<*ontemporary  aiul  fellow  advocati- of  Montanisin,  was  also  said 
to  hav<'  been  the  same,  we  take  it  that  they  distinguished 
themselves  in  defending  the  j>ersecutetl  Montanists.  View  the 
eommiinication  in  .-my  w:iy  we  may,  and  the  genuineness, 
:iullicnt  icily  and  truthfulness  of  it  seem  iMKjuestionaitle.  Sliort 
a>  it  is,  it>  importanc*'  c.-mnot  be  overestimated,  as  a  means  of 
reacliiu"  lonir  eoneiak'd  truths. 


GRIESBACH.  321 


JOHANfl  JAKOB   Cf^IESBflCH. 


"  Good  ^iorxixg  : — I  will  begin  this  comniuiiicatioii  by  say- 
ing, that  the  translators  of  manuscripts  from  the  time  of  JOust- 
bius  of  Caesarea,  translated  to  suit  tlieniselves.  You  can  throw 
this  in  the  teeth  of  the  learned  world  and  defy  them  to  dispute 
wluit  I  here  state.  There  are  five  ancient  Testaments.  First, 
the  Brahmanical  Testament  of  Christos  to  his  disciple  Arjourn, 
the  Gospel  of  St.  John  of  after  times;  second,  the  Zend  Avesta 
of  the  Parsees,  devoted  to  sun-worehip,  but  intermixed  with 
the  sacred  writings  or  Testament  of  Christos;  third,  the  Tes- 
tament of  King  Ardelos  Babekar,  a  revision  of  the  writings  of 
Gautama  Buddha  made  at  the  Council  of  Asoka ;  fourth,  the 
Testament  of  Apollonius  of  Tyana,  tlie  Greek  Version  of  the 
latter,  with  explanations,  issued  at  Antioch,  aljout  A.  D.  56; 
and  fifth,  the  Testament  of  Jesus  Christ,  originated  by  Eusebius 
of  Ciesarea.  Besides  the  five  Testaments  named,  there  was  a 
fjrheez  translation  of  the  two  first  named  Testaments,  made  by 
one  Arsaces,  a  brother  of  a  king,  made  about  450  B.  C.  This 
last  was  translated  into  the  Coptic  of  Upper  and  Lower  Egypt, 
and  this  Coptic  translation  of  Arsaces'  version  was  used  by  the 
great  Armenian  tlieologian  Mesrob  and  those  who  followed 
liim.  These  various  Testaments  began  witli  passages  which 
when  translated  are  nearly  the  saine  as  the  tii-st  ciiapter  of  tlie 
Gospel  of  John  ;  and  that  eliapter  contains  the  key  to  the 
zodiacal  interpretation  of  all  religions.  When  in  my  mortal 
form,  I  knew  of  two  (ireek  Testaments — the  Greek  Testament 
bofi)re  tlie  time  of  Eusebius  Pamphilus,  and  tlie  Greek  Testa- 
ment after  that  time.  Tiie  Greek  Testament  before  that  time 
speaks  only  of  Apollonius  as  tiie  great  Saviour  of  mankind  and 
the  great  incarnation  of  the  Deity,  known  by  various  titles, 
sucli  as  "  the  Redeemer  of  Men,"  ^"  the  Sun  of  Truth,"  "the 
Light  of  the  World,"  and  "  God  Expressed  in  Flesh."  Tlie 
title  "Above  All"  was  applied  to  Apollonius.  Tlie  Greek 
Testament  was  submitted  to  me  in  the  manuscript  whicli  was 
forwarded  from  England  to  me  at  Jena.  I  translated  it,  but 
not  correctly.  I  made  it  to  conform  to  what  we  believed. 
Seventeen  pages  had  been  torn  out  of  it,  which  were  icplaced 
by  interpolated  matter.  This  Greek  Testament  of  Eusebius  was 
afterwards  greatly  interfered  with  by  Greek  scholars,  in  the 
fourth  century,  and  Cyril  had  a  good  deal  to  do  witli  shaping 
it  toward  its  modern  form,  as  the  Testament  of  Jesus  Christ. 


322  ANTIQUITY   UNVEILED. 

Kvon  in  the  days  of  Constantino  the  Groat,  it  was  necessary  to 
brinj;:  a  terrible  pressure  to  bear  upon  the  pajrans  in  order  to 
supplant  Apollonius  by  Jesus  ;  and  so  futile  did  this  endeavor 
of  CoTistantine  prove,  that  it  amounted  to  nothing  more  than 
substituting  one  name  for  another.  All  the  doetrines,  ceremo- 
nies, and  forms  of  religious  exercises,  were  retained,  whicii 
accounts  for  the  entire  want  of  novelty  in  the  Christian  Scri|>- 
tures,  and  their  similarity  to  all  previous  Scriptures.  I  am 
well  satisfied  with  what  I  have  done  to-day.  I  was  known  in 
earth  life  as  a  very  positive  man,  and  no  interference  could 
avail  to  defeat  my  testimony." 

As  this  is  a  communication  of  the  highest  value  and  import- 
ance, we  feel  it  our  duty  to  give  our  readers  reference  as  to 
where  may  be  found  a  full  and  critical  account  of  the  intelli- 
gence from  whom  it  purports  to  come.  We  therefore  refer  them 
to  McClintock  &  Strong's  Cyclopaedia  of  Theological  Literature 
for  account  of  the  life  and  theological  labors  of  Griesbach  in 
order  that  the  reader  may  understand  the  full  imjx^rt  of  his 
testimony  as  a  spirit.  In  our  estimation,  no  more  important 
information  was  ever  given  by  a  returning  spirit.  He  sets  out 
with  a  statement  that  the  most  superficial  investigator  of  bil)- 
lical  and  other  ancient  literature,  cannot  help  but  know  to  be 
true,  and  that  is,  that  the  translators  of  n)anu.>icripts,  from  the 
time  of  Eusebius  of  Ca?sarea,  translated  to  suit  themselves.  At 
the  Council  of  Xica'a,  in  A.  D.  32"),  the  plan  was  consummated 
of  establishing  the  dogmatical  canon  of  what  was  called  the 
('hristian  religion.  IVrhaps  no  one  had  amorei)rominent  hand 
in  that  work  than  Kiiscbius.  On  tiiis  point  we  (jnote  from 
McClintock  &  Strong's  Cyclopa'dla  as  follows  : 

"The  part  taken  by  Eust'l)ius  in  the  Council  of  Nicjca,  is 
descrilu-d  liy  Valcsius  as  follows:  'In  this  greatest  and  most 
eelebr.'ited  council,  Kuscbius  was  far  from  an  unimportant  per- 
son ;  for  he  had  tlu;  lirst  scat  on  the  rigiit  hand,  in  tiic  name 
of  the  whole  synod  addressed  the  enijMTor  Constanlinc,  wlio 
HJit  on  a  goMen  chair,  between  the  two  rows  of  the  opposite 
parties.  This  is  alHrmed  by  Eusebius  himself,  and  by  Sozo- 
mon.  Aft«rwards,  when  there  was  a  consideral)le  contest 
amongst  the  bishops  relative  to  a  cr»v<l  or  form  of  faith.  Kusi- 
bius  proiM)sed  a  formula  at  once  simple  and  ortluxlox,  whicii 
rcccivi-d  the  general  commendation  both  of  the  bisiio[i  and  of 
the  emiHTor  himself." 

.After  that  estabiisliMicnt  of  tlu'  Christi:ui  creed  f)r  form  of 
faith,  which  had  no  existence,  formulated  or  ot hci\s  is<',  up  to 


GRTESBACH.  323 

that  time,  the  whole  business  of  the  Christian  priesthood  was 
to  destroy  or  conceal,  or  opjwse  ev^erj-thing  which  did  not  agree 
with  that  impious  and  infamous  sacerdotal  prescription.  This 
is  manifest  in  the  wholesale  destruction,  of  by  far  the  greater 
portion  of  the  literature  of  that  period  running  from  tlic  time 
of  Alexander  the  Great  to  the  beginning  of  the  fourth  century 
of  the  Christian  era,  and  especially  of  everything  that  bore 
upon  the  subjects  of  theology  and  history.  The  fragmentary 
manner  in  which  any  jiart  of  the  literature  of  that  period  has 
been  permitted  to  come  down  to  us  shows  that  it  must  have 
contained  much  that  was  inconsistent  with  the  interests  of  the 
Christian  clergy,  who,  after  the  time  of  Constant!  ne,  and  until 
the  loth  century,  monopolized  the  literature,  "  profane  as  well 
as  sacred,"  of  the  world. 

The  spirit  tells  us  that  such  a  hold  had  the  name  of  ApoUo- 
nius  obtained  upon  the  public  mind,  that  the  most  terrible 
pressure  was  brought  to  bear  by  Constantine  the  Great,  in  vain, 
to  supplant  Apollonius  by  Jesus,  in  the  hearts  of  the  people, 
and  that  the  onlj'  change  he  could  efTect  in  that  matter  was 
the  substitution  of  another  name  for  that  of  Apollonius.  All 
the  doctrines,  practices,  and  teachings  of  Apollonius  were  re- 
tained, saj's  the  spirit.  Such  was  beyond  all  successful  refuta- 
tion the  fact. 

We  can  well  understand  the  cause  of  tlie  panic  which  the 
critical  theological  revelations  of  Griesbacli  caused  the  Protest- 
ant as  well  as  the  Catholic  Christians  of  his  time.  Ho  no  doubt 
was  honest  and  fearless  enough  to  go  to  the  very  verge  of  the 
domain  of  pagan  Christosism.  We  can  well  understand  why 
this  spirit,  who  has  been  compelled  for  seventy  years  to  keep 
silence  regarding  the  great  secret  of  which  he  was  the  posses- 
sor, should  say  :  "  I  am  well  satisfied  witli  what  I  have  done 
to-day."  Well  did  he  say  that,  for  it  was  the  signal  of  his 
emancipation  from  the  errors  of  his  earthly  theological  career. 
He  was,  no  doubt,  what  he  claims  to  have  been,  a  very  positive 
and  fearless  man  ;  but  even  he,  dared  to  disclose  but  a  part  of 
what  he  knew. 

It  is  to  his  immortal  credit  that  he  proclaimed  tlie  result  of 
his  investigations,  in  his  "  SymboUe  Criticte,"  "that  the  man- 
uscripts of  the  Alexandrian  and  Western  recensions,  on  which 
his  system  is  founded,  were  grossly  corrupted  in  the  age  suc- 
ceeding that  of  the  Apostles  ;  that  those  which  he  held  in  the 


324  ANTIQUITY  UNVEILED. 

highest  esteem  were  corrupted  in  every  page  by  marginal 
scholia  and  interpretations  of  the  fathers,  and  contained  innu- 
merable and  very  serious  errors."  It  is  also  a  most  significant 
fact,  that  in  the  same  treatise,  Griesbach  said,  "that  no  reli- 
ance can  be  placed  on  tlie  printed  editions  of  the  works  of 
Origen,  on  the  fidelity  of  his  diflerent  transcribers,  on  the 
accuracy  of  his  quotations,  or,  finally,  on  the  copies  of  tlie 
Scriptures  from  wiiich  he  <iuoted."Having  done  this,  Dr.  Nolan 
very  naturally  and  logically  said,  "we  have  only  to  take  his 
own  account  of  the  state  in  which  he  finds  the  best  part  of  his 
materials  to  discover  the  extreme  in.security  of  tlie  fabric 
which  he  has  raised  on  such  a  foundation."  Decidedly  so,Dr. 
Nolan,  say  we;  but  it  was,  as  Griesbach  well  knew,  on  pre- 
cisely that  "e.xtreme  insecurity,"  tliat  rested  tlie  fabric  of 
Christianity  in  the  construction  of  which  he  wasacknowledged 
to  be  one  of  the  most  competent  theological  artizaiis.  It  is  tliis 
eoncatination  of  corrupted  and  falsified  ancient  literature  that 
is  called  by  the  Christian  world  "The  Holy  Scriptures  of  their 
Lord  God,  Jesus  Christ."  For  the  sake  of  common  honest^', 
why  not  drop  the  sanctified  fraud;  and  allow  mankind  the 
the  chance  of  being  honest  and  consistent?    "Why  not ! 


HAICO. 

The  Great  Armenian  King. 


"My  arraignment  of  Christianity  liere  to-day,  may  bo  very 
severe,  but  not  moresotlian  it  deserves.  I  was  known  wiieii 
in  tills  moiial  life  as  llaico.  I  am  n-garded  as  tlie  founder  «)!' 
tlie  Armenian  nation,  or  at  least  called  so  ;  but  in  reality  the 
Armenians  existed  as  a  peoj)!*.'  fifteen  hundred  years  iK'fore  my 
time.  My  special  ofiiee  here  is  to  make  ck-ar  some  important 
jM)ints  in  corroboration  of  the  testimony  of  other  spirits  who 
caiiu'  lu'fore  hh*.  There  are  two  spirits  who  have  been  i)arli(  ii- 
larly  instrumental  in  having  me  come  hi-iv,  aUliouj;li  the  hnud 
of  this  nu'dium  assisted  them  and  myself  in  bringing  it  about. 
One  of  those  two  spirits  was  Ardihia  IJabekra,  and  the  other 
ApoUonius  of  Tyana.  Wlu-n  you  come  to  invi-stitrate  tin; 
truth  conci-rning  what  I  say  here  to-day,  by  the  light  of  his- 
tory, you  will  be  struck  by  the  singular  fact  that  all  Armenian 


HAICO.  325 

histoiy,  from  the  day  of  Meisrob  Madoza,  about  the  4th  cen- 
tury, A.  D.,  when  the  Armenians  embraced  Christianity,  or 
most  of  it,  remains  intact.  But  hardly  a  word  of  their  liistory, 
before  tiiey  embraced  Cliristianit^',  has  been  permitted  to  sur- 
vive. Thank  heaven  !  through  controlHng  this  medium  I  am 
enabled  to-day  to  set  before  you  some  facts,  which,  if  not  sup- 
])orted  by  absolute  proofs,  all  can  see  and  understand  the 
justice  of.  Before  the  Christian  era,  between  2100  and  2200 
years,  I  existed  in  mortal  form.  I  was  the  contem^iorary  of 
the  great  liel  or  Belus,  the  founder  of  the  Assyrian  empire. 
The  Armenians  of  my  day  were  worshippers  of  what  is,  in 
your  day,  called  the  Farsee  religion,  but  in  my  day  they  were 
known  as  the  votaries  or  followers  of  Zarathustra.  They  wor- 
shipped Sol,  or  tlie  Sun.  Tlie  reason  why  the  Christians 
would  not  let  our  ancient  manuscripts  survive,  (those  prior  to 
A.  D.  400),  was  simply  because  what  they  called  their  Old  Tes- 
tament belonged  to  myself  and  people.  It  is  Armenian  and 
not  Jewish  ;  and  its  historical  characters  are  all  nothing  more 
than  altered  names  and  accounts  of  Armenian  kings  and 
heroes.  Let  the  most  learned  ethnologists  of  to-daj'  be  called 
upon  to  point  out  the  dilFerence  between  six  Armenians  and 
six  Jews  who  are  diessed  alike  and  not  allowed  to  speak,  and 
I  defy  them  to  successfully  show  the  difference  between  an 
Armenian  and  a  Jew.  Their  forms,  features  and  all  their 
physical  characteristics  are  the  same  in  both ;  and  sothoroughly 
have  the  Christians  attempted  to  cover  up  or  disguise  it,  that 
they  have  made  a  Joseph  a  Jew,  sold  to  the  Islnnaelites  or 
Midianites,  in  the  so-called  ancient  Jewisli  Scriptures.  It  was 
to  the  Armenians  that  this  Joseph  was  sold.  He  was  a  Mid- 
ianite  sold  to  tlie  Armenians,  and  this  whole  story  was  set 
forth  in  old  Armenian  manuscripts,  while  the  Armenians 
were  Sun  worshippers,  and  long  before  they  became  Cliristians. 
Tlie  Armenians  had,  as  have  the  Hindoos  of  to-day,  a  sacred 
or  literary  language  and  a  spoken  language.  [Here  the  spirit 
hesitated  for  a  moment,  and  then  said.]  No  one  can  know  but 
myself  the  buoyancy  of  my  spirit,  and  its  tendency  to  bear 
me  upward,  and  the  effort  of  will  tliat  it  requires  to  hold  me 
here  to  allow  me  to  make  these  facts  known.  The  famous 
legend  in  the  Hebrew  Scriptures  in  regard  to  Solomon,  grows 
out  of  the  history  of  an  ancient  king,  who  was  worshipped  in 
my  day  as  Solomonna,  literally  meaning  the  Sun  born  into 
human  mortal  life,  of  a  virgin  named  Monna.  Almost  all  of 
what  is  called  the  Hebrew  Testament  before  Ezra  has  been 
stolen  from  Armenian  sacred  writings,  history,  or  general  lit- 
erature. It  was  this  Solomonna  and  not  Moses  who  wrote  what 


326  ANTIQUITY    UNVEILED. 

is  termed  the  Decalogue  long  before  my  time.  So  it  was  set 
down  in  my  day,  partly  by  descriptive  sij^iis  and  partly  in 
legendary  lore.  Jt  is  well  for  me,  tliat  witii  all  their  literary 
vandalism,  thej-  have  not  been  able  to  conceal  the  name  of 
JIaico,  and  that  there  wivs  the  Haikeii  philosopiiy  and  teaching. 
They  were  too  indelibly  stamped  iiiM>n  the  n»inds  of  the  peo- 
ple, prior  to  the  advent  of  Christianity,  to  be  obliterated.  It 
has  often  been  said  that  the  temple  lielus  or  the  temple  of  ]>el, 
was  the  original  Tower  of  Babel.  I  will  make  clear  to  you 
what  the  purpose  and  use  of  that  structure  was.  It  was  sim|)ly 
intended  to  store  the  king's  tribute,  whicii,  in  those  days,  was 
largely  derived  from  the  farming  population  and  i)aid  in  grain. 
Tliat  temple  or  tower  was  used  to  store  away  the  grain  paid  as 
tribute  to  tlie  king.  The  Assyrians  of  my  time  dillered  from 
the  Armenians  in  this  one  particular.  They  were  great  as- 
tronomers, and  they  modelled  a  serpent  deity  after  the  great 
dragon  in  the  heavens,  and  worshipi)ed  it  as  the  synd)ol  of  the 
all-pervading  power.  It  is  claimed  that  Meisrob  INIedoza  in- 
vented an  Armetdan  alphabet.  This  is  a  Christian  untrutli, 
for  his  Armenian  alphabet  was  old  when  I  lived.  Jn  tlie  sixth 
dynasty  after  my  reign,  an  Armenian  king,  Atharavin, 
l)iaced  the  worship  of  the  Sanuiritan  god,  Jeiiovali,  in  the 
Armenian  manuscripts,  and  this  was  the  origin  of  tiie  Jewisli 
Jeiiovah.  And,  now,  I  am  particularly  desired  by  my  friend 
Ardiiua  IJabekra  to  give  you  a  clue  by  which  you  can  lind  out 
this  Cliristian  dui)lieity.  He  was  the  great  reformer  of  lUidd- 
hism,  but  these  (.'hristians,  in  order  to  set  investigators  astray, 
have  placed  him  in  Persia  instead  of  India,  and  represented 
him  as  a  reformer  of  the  Zi'ud  Avesta;  and  tiiey  called  him 
Ardshir  IJabejran,  tlie  reformer  of  the  Zend  or  Parsee  religion, 
when  in  reality  he  was  a  reformerof  lUiddhism.  The  spirits 
I  iiave  named  sent  Ibr  me  to  right  tliese  two  points ;  lirst,  in 
regard  to  Haliekra  being  an  Indian  and  not  a  Persian  king; 
and,  second,  in  regard  to  Meisrob  inventing  tlie  Armenian 
al|)liabet.  Both  of  those  si)irits  were  interrui)li'd  l)y  interft-r- 
iiig  influences  when  here  to  communicate.  Hut  Ilaico  fears  not 
tlie  p'twers  of  evil  ;  for  too  long  has  he  confendeil  with  them, 
ami  lu' understands  all  their  duplicity  anil  nntrutlifnlnos.  I 
woidd  also  say  that  the  great  pyramid  f)f  Kgypt  was  called 
('heo|)s,  and  was  not  built  by  Cheoi)s.  It  was  built  in  the  be- 
ginning of  the  ante-historical  period  hy  Kameses  Pharoth 
Phraath,  and  was  in  existence  in  my  time.  Its  obji'ct  was  two- 
fold. I, ike  the  temple  of  Hchis,  it  was  used  as  tlie  depository 
of  I  he  kind's  trihute,  and  also  for  astronomical  ol>sciva(ions. 
And  in  coiichision,  I  would  say  that  in  the  (Jeez  pyramids  in 


HAico.  327 

the  upper  valley  of  the  Nile,  there  are  secret  vaults  or  chambers 
which  liave  never  been  discovered  by  explorers,  and  the  secrets 
of  wliich  none  but  spirits  can  disclose.  This  they  will  do  when 
Cliristianity  has  lost  its  prestige  and  not  before.  It  has  taken 
me  six  months  to  prepare  for  this  comnmnication  and  to  get 
here  to  give  it." 

Refer  to  Biographic  Universelle  for  account  of  Haico. 

Well  does  the  spirit  say  that  liis  "  arraignment  of  Christian- 
ity may  be  severe,  but  it  is  well  deserved.  That  the  name  of 
the  spirit  Avas  Haico,  as  he  gives  it  we  have  no  doubt,  and  not 
Haig  as  the  French  writers  give  it.  The  spirit  speaks  of  his 
spirit  mission,  which  was  to  corroborate  the  testimony  of 
other  spirits  who  had  preceded  him.  Tliis  would  indicate  tliat, 
in  spirit  life,  there  is  a  systematic  and  organized  effort  being 
made  to  establish  the  ancient  history  of  the  world,  and  to  cor- 
rect the  many  errors  into  which  mankind  have  been  led,  con- 
cerning it,  by  Christian  and  Jewish  writers,  either  intention- 
ally or  otherwise.  We  need  not  be  in  doubt  as  to  who  leads  in 
this  movement,  when  v/e  find  such  disciples  of  Sakya  Muni  or 
Buddha,  as  Apollonius  of  Tyana,  and  Ardilua  Babekra,  call- 
ing back  the  ancient  Armenian  King  Ilaico,  to  aid  in  their 
glorious  work. 

The  spirit  with  great  emphasis  points  to  the  fact,  that  from 
the  time  that  Christianity  obtained  a  foothold  in  Armenia, 
in  the  fourth  century,  the  history  of  that  country  has  remained 
almost  complete ;  but  that  hardly  any  of  the  history  of  that 
people  prior  to  that  time,  has  been  alloMed  to  come  down  to 
us.  This  is  true,  and  leaves  little  doubt  that  this  striking  fact 
is  owing  to  the  unwillingness  of  Christian  and  Jewish  writers 
to  have  the  history  of  Ancient  Armenia,  and  its  religion  and 
literature  known.  The  reason  for  this  will  become  apparent, 
as  we  proceed.  Moses  Chorenensis,  to  whom  we  are  indebted 
for  all  that  is  historically  told  of  Haico,  flourished  in  the  5th 
century.  He  was  an  Armenian,  and  was  appointed  to  the 
bishojiric  of  the  Christian  church  at  Bagrevand.  It  is  very 
evident  from  the  very  little  that  he  says  in  regard  to  Haico, 
that  he  did  not  care  to  go  any  further  into  his  history  than  he 
could  help  doing,  in  writing  a  history  of  Armenia.  It  is,  how- 
ever, much  to  be  thankful  for  that  he  mentioned  him  at  all  . 
and  thus  enabled  us  to  aullienticatc  the  coniiiiuuication  of  the 
spirit  of  Ilaico.     It  is  undoubtedly  true  that  Haico  flourished 


328  ANTIQUITY    UNVEILED. 

in  the  twenty-second  century  B.  C,  that  lie  was  the  contem- 
porary of  liehi.s  of  Babylon,  king  of  Assyria,  and  that  he  wjus 
a  most  distinj^uished  Armenian  king,  Avho  undoubtedly  reigned 
when  the  Armenian  nation  had  reached  the  zenith  of  its  dis- 
tinction and  power.  How  any  one  could  have  supposed  that 
the  Armenian  kingdom  or  empire  originated  with  him  it  is 
(liHieult  to  imagine.  Haico  says  that  the  Armenians  had 
existed  as  a  nation  fifteen  hundred  years  before  his  time, 
which  would  have  given  that  peoi>]e  an  anticpiity  of  three 
thousand  six  hundred  and  twenty-five  years  B.  C.  He  says 
that  the  ancient  Armenians  wvvq  the  religious  followers  of 
Zarathustra,  and  were  worsliipjiers  of  Sol,  or  the  Sun.  From 
the  statement  of  the  spirit,  it  would  appear,  that  the  Arme- 
nians, even  as  early  as  the  time  of  Haico,  had  a  very  perfect 
literature,  and  that  is  borne  out  by  the  fact  that  an  Armenian 
grammar  which  he,  Haico,  highly  prized  has  come  down  to 
us.  What  has  become  of  that  very  ancient  literature?  Haico 
tells  us  it  was  stolen  by  the  Jews  to  make  up  their  Bible. 
Through  this  spirit  disclosure,  we  are  enabled  to  advance  much 
nearer  to  the  great  secret  fads  ui)on  which  the  Jewish  and 
Christian  theologieal  systems  rest,  and  whicii  once  fairly 
understood,  will  put  an  end  to  their  antiquated  religious  im- 
])osili()ns.  Heretofore  tile  supposition  has  bein  that  the  Jt-ws 
borr()\>ed  largely  from  the  Chaldeans  and  Kgyptians,  in  con- 
siructing  and  compiling  their  so-called  sacred  books.  It  now 
appears  that  they  were  vastly  more  indebted  to  the  Armenians, 
who  were  even  a  more  advanced  jK'ojjle,  in  literature  at  least, 
tiian  tin-  Assyrian-;.  Indeid,  from  what  the  spirit  says,  there 
is  mueb  riaxm  to  lielieve  that  tiie  Jew s  were  nothing  more  nor 
less  than  Armenians,  who  for  some  reason  lu'came  .'separated 
Irom  their  fi-llow  Armenians.  Haico  tills  us  that  the  Jewisli 
story  of  Jose])]!  lu'ing  sold  to  the  Ishmaelites  (tr  Midiaiiitrs  by 
bis  lirelbieii,  was  iliiivrd  from  the  fact  that  Josejili,  wlio  was 
a  Miilianitc,  was  sold  to  the  Armenians — the  whole  story 
liaving  been  set  forth  in  old  Armenian  nianuscri|it<  long 
licfori'  tlu-y  abambM'.ed  tlu-ir  Avorsbipof  the  Sun. 

llaico  (ells  us,  tliat  like  the  Hindoos,  the  Ai-nicniaiis  bad  a 
sacred  or  literary  langii;i;rc,  as  well  ;•,>  a  spol^cii  one.  'i'liis  \\;is 
no  doubt  the  fact,  and  this  was  a  \  i  ry  jncvalcnt  ciisti>m 
amouir  ancient  civiiizt-d  nations.  Tin  re  is  mueli  rcas(»n  lo 
think  it  bad  its  oii^in  in  tlie  U|>|ier  valley  oi'  the  Nile,  ;tmoiig 
the  auloctboncs  of  ijial  region,  than  an\  w  iicrv- ei.-c. 


HAICO.  329 

But  we  here  come  to  a  more  interesting  disclosure  wliich 
bears  trutli  upon  its  face.  Haico  tells  us  the  legend  of  King 
Solomon,  grows  out  of  the  history  of  an  ancient  Armenian 
king,  Mho  Avas  worshipped  in  his  day  as  Solomonna,  which 
literally  meant  the  Sun,  or  Sol,  born  into  human  mortal  life  of 
a  virgin  named  jNIonna.  This  Armenian  Solomonna  has  been 
made  to  figure  as  the  Jewish  king.  But  more  than  tills,  Haico 
tells  us,  that  what  is  called  the  Decalogue,  was  Avritten  by 
Solomonna,  and  not  by  Moses  or  his  Jehovah.  These  matters 
the  sjjirit  tells  us  were  in  his  day  known,  partly'  through 
written,  and  partly  through  legendary  tradition.  He  disposes 
of  that  Jewish  fable  about  the  Tower  of  Babel,  and  the  confu- 
sion of  tongues,  in  a  very  simple  and  effective  manner.  It 
appears  it  was  constructed  as  the  great  granary  or  garner- 
house  of  Belus,  king  of  Assyria,  to  store  his  collected  tribute 
of  grain,  which  must  have  composed  the  great  bulk  of  his 
receipts  cr  income. 

Haico  then  tells  us  the  great  point  of  diffei'ence  between  the 
Assyrians  and  his  own  people,  was  entirely  a  religious  one. 
He  sajs  the  Assyrians  were  great  astronomers,  and  adopted  as 
the  emblem  of  their  religious  faith,  a  serjxnit  deity,  modelled 
after  the  great  Dragon  in  the  heavens.  On  the  other  hand, 
the  Armenians  worshipped  the  Sun,  a  much  more  advanced 
religion  than  that  of  Dragon  or  serpent-worship.  Haico,  tes- 
tifying from  personal  knowledge,  is  not  only  correct,  but  ho  is 
fully  corroborated  by  facts  preserved  in  the  undoubtedly 
Chaldaic  Book  of  Daniel. 

It  is  a  valuable  fact  to  be  informed  that  the  great  pyramid 
of  Cheops  was  in  existence  in  the  time  of  Haico  more  than 
2100  years  B.  C,  and  the  spirit  statement  that  it  was  erected  to 
serve  OS  the  king's  coffer,  as  well  as  an  observatory,  is  the 
most  rational  explanation  possible  of  those  pyramidal  struc- 
tures of  which  the  so-called  Tower  of  Babel  Mas  one. 

We  have  no  doubt  that  in  the  secret  chambers  of  the  pyra- 
):iids  of  Ethiopia  are  the  treasures  of  knowledge  of  which  this 
sph-it  speaks  ;  and  we,  from  the  depth  of  our  heart,  say,  may 
the  da}'  soon  come  when  Christianity  will  so  far  have  lost  its 
l)restige  that  the  spirits  will  disclose  those  long  buried  treasures 
to  waiting  humanity  ! 


330  ANTIQUITY  UNVEILED. 


JVIOflTfll^US. 

The  Phrygian  Ecstatic. 

"  I  SALUTE  YOU,  SIR  :— IJravc  comrade  in  the  war  for  trutii, 
let  us  light  to  tlio  last.  In  iny  day  myself  and  people  kiu-w 
nothing  of  halfway  measures.  When  we  embraced  a  cause 
we  were  hot,  impetuous,  and  fierce  in  our  denunciations  of 
those  who  did  not  agree  with  us.  It  is  not  by  feeding  on  the 
milk  of  condescension,  and  approving  of  errors,  that  you  may 
expect  to  climb  the  rugged  steeps  where  trutli  dwells  ;  but  by 
eating  of  tlie  meat  of  slrengtli-giving  reason  and  self-reliance. 
I  regarded  my  enemies  as  fools,  because  tliey  would  not  be  con- 
vinced of  the  reasonableness  of  my  enunciations.  J3y  adopt- 
ing tliis  course,  even  if  you  are  wrong  you  will  gain  followers. 
First  learn  the  truth  and  then  deny  it  not,  no  matter  what  the 
conse<juence.  And  now  for  my  conuuunif-ation.  When  I  was 
on  earth,  everything  was  undergoing  transition.  Old  and 
efl'ete  idolatrous  religions  were  beginning  to  die  out  before  the 
great  (piestion,  propounded  by  the  ratriarch  of  C'haldea,  Jo- 
vinus,  (called  in  your  Old  Testament  Job*,  whose  works  J 
read,  and  which  bore  the  date  of  220()  years  before  my  time  : 
■'If  a  man  die  shall  ho  live  again?"  I  found  it  repeated  in  a 
little  l)ook  called  the  "  Analysis  of  Pythagoreanism"  which 
was  extant  at  that  time.  This  .sot  me  to  thinking,  and  I  then 
resolved  to  follow  the  directions  of  Pythagoras,  in  order  to  es- 
tablish connnunication  with  what  were  termed  the  manes  of 
our  ancestors.  This,  liy  the  aid  of  two  female  mediums,  orextat- 
ics,  as  we  called  tiiem,  1  accomplished.  Their  names  were 
I'riscilla  and  j\la.\imilla  ;  and  from  what  we  receivid  through 
tiiose  extatics,  mysiif  and  followers  became  converts  to  the 
teachings  of  the  great  spirit  intelligencis  that  controlled  them. 
Witli  the  fervor  of  our  raci',  we  started  out  together,  to  prove 
that  what  we  a.sserted  was  true,  by  word  and  act.  I'.ven  the 
most  learned  and  inlluential  priests  could  not  niakea  stand 
against  our  facts.  From  A.  1).  175  to  li-")(),  we  incriTised  so 
rapidly  as  a  sect,  in  spite  of  the  oi>itosit  ion  of  t  be  priest  hood  of 
other  systems  then  known,  tiiat  onr  nurlings  were  suppressed 
by  the  ruling  powers  of  didtient  counlries.  We  nelnally 
l)n)ved,  at  tin'  time  of  m.iUing  onr  statements,  Hint  we  lind  liie 
true  liirlit  t  bat  ligiitened  every  nuv  that  coniel  b  into  1  he  wmhl, 
lu<an>e   it  was  e(pi:i!ly   a\ailal)le   to   man,  woman    and   <  bilil. 


MONTANUS.  331 

The  Montanists  were  the  predecessors,  or  founders,  of  tlie 
Eclecticism  of  Potamon,  Ammonius  Saccasand  their  followers, 
■which  was  a  blending  of  Platonisni  and  Pythagoreanism. 
One  of  the  so-called  Christian  fathers,  Origen,  became  a  fol- 
lower of  mine.  We  had  those  phases  of  spiritual  phenomena 
called  trance,  healing,  physical  appearances,  and  other  mani- 
festations of  spirit  power.  Maximilla  was  a  healing  medium. 
Priscllla  a  medium  for  materialization  and  other  ])hysical 
phenomena,  and  I  was  the  trance  medium,  and  taught  in  a 
state  of  ecstacy.  There  was  one  phenomenon  that  was  very 
impressive.  We  mediums  became  transtigured  and  illumi- 
nated, so  that  the  people  could  with  diflficulty  look  upon  us.  I 
taught  from  the  revised  Buddhistic  canons,  of  the  reign  of 
•Ardelos  Babaker,  which  ApoUonius  brought  from  India.  It 
was  translated  into  the  Phrygian  dialect  by  a  priest  of  Cybele." 

Refer  to  McClintock  and  Strong's  Cyclopaedia  of  Theologi- 
cal Literature  for  account  of  Montanus. 

We  have  in  this  communication  of  Montanus  another  of 
those  surprises  that  have  become  so  frequent  ii^  the  course  of 
these  astounding  spirit  disclosures.  There  need  no  longer  be  any 
question  that  Montanus  was  an  actual  personage,  and  that  he 
was  the  founder  of  the  sect  known  as  Montanists,  of  which, 
the  so-called  Christian  Father,  Tertullian,  was  a  iirominent  and 
influential  advocate.  Neither  need  there  be  any  question  as  to 
who  and  what  he  was  ;  nor  as  to  the  nature  of  his  opinions 
and  practices.  We  have  no  more  douljt  that  the  spirit  of 
Montanus  gave  that  communication  than  that  we  are  now 
consciously  penning  these  lines. 

Montanus  tells  us,  that  at  the  time  he  lived  everj'thing  was 
undergoing  transition  ;  that  he  was  led  to  reflect  on  the  ques- 
tion that  was  put  into  the  mouth  of  Job,  and  that  having  met 
with  a  little  work  called  the  "Analysis  of  Pythagoreanism," 
he  was  led  to  follow  its  advice  in  order  to  establish  communion 
withthespirit  Avorld  ;  that  his  experiments  were  successful ;  and 
that  himself,  Priscilla  and  Maximilla  became  developed  as  me- 
diums, and  went  forth  to  prove  to  the  world,  in  the  2d  century  of 
the  so-called  Christian  era,  the  truths  which  are  being  demon- 
strated by  Modern  Spiritualism.  It  was  this  attempt  of  intelli- 
gent and  beneficent  spirits  to  give  the  truth  to  the  world,  at  that 
early  day,  that  was  defeated,  mainly,  no  doubt,  through  the 
misunderstanding  of  Montanus  and  his  female  co-workers  in 
the  niediumislic  held,  as  to  the  n  al  nature  of  the  plienoinena 


332  ANTIQUITY    UNVEILED. 

that  occurred  througli  them.  This  is  not  surprising,  for  now, 
with  ail  the  liglit  and  experience  in  the  way  of  spiritual  piie- 
noniena  that  has  been  enjoyed  by  the  present  generation,  we 
iiave  people  who  imagine  they  are  the  mortal  or  mundane 
agents  of  the  divine  supreme  intelligence,  called  God.  The 
spirit  tells  ns  that  tlie  book  called  Job  was  the  work  of  a  Ciial- 
dean  named  Jovinus  and  was  not  a  Hebrew  book  at  all.  This 
is  very  certainly  correct,  in  the  main  at  least.  We  are  told  that 
Montanus  and  his  followers  were  rigid  ascetics.  This,  we  take 
it,  meant  nothing  more  than  that  they  followed  the  precepts 
of  Pythagoras,  who,  by  the  Avay  was  the  great  spiritualistic 
teacher  of  philosophy  among  all  the  Greek  philosophers. 

It  will  be  seen,  by  attentively  reading  the  communication, 
how  consistent  it  is  with  Tertullian's  description  of  the  opin- 
ions, doctrines,  and  practices  of  tlie  !Montanists.  But  for  his 
testimony,  whicii  tiie  advocates  C)f  ("liristianity  could  not  dis- 
pense with,  every  trace  of  Montanus  and  his  mediumistic 
work  would  have  been  destroyed.  Had  the  work  which  heseton 
foot  been  fully  carried  out.  Spiritualism  would  not  havc^  had  to 
wait  until  1848  to  find  a  footliold  on  the  earth.  But  it  was  not 
to  be.  Tlie  interests  of  priestcraft  were  too  weigiity  for  the 
trutli  to  be  permitted  to  weigh  against  tiiem,  and  hence  the 
veliemeiiceaiid  vindicti  veiiess  witli  whicli  every  gowned  hum- 
bug, of  tlie  pries! iy  class,  has  followed  it,  down  to  tlie  present 
hour.  iMoiitanus  is  certainly  right  wlien  he  says  tliat  i^Iontan- 
ism  was  tlie  foumlation  upon  whicli  the  Eclectic  or  Alexan- 
drian school  of  Potamon,  Ammoiiius  Saccas  and  Plotinus  was 
founded.  Tiiey  were  all  metliunis,  and  were  controlled  to 
teacli  wliile  entranced,  as  is  sullicitiitly  ividtiit  fKHii  the  facts 
tiiat  have  Imcii  recDrded  coiicirniiig  tlHin.  Montanus  well  .says 
that  the  aliiest  and  most  iulhu'iitial  of  tiie  priests  could  not 
stand  bi'foie  the  piieiioiiieiial  jnools  lie  and  his  associates  gave 
of  tlie  after  life. 

Hut  one  of  the  most  significant  features  of  the  comiininica- 
tioii  i.~,  that  (h-igeii,  as  well  as  Tertullian,  was  a  Moiitaiiist,  or  in 
otlur  wordsa  medium  for  spirit  control.  Tluit  either  of  tliciii 
were  ever,  in  any  sense.  Christians,  is  absuid  ;  uiikss  it  is  ad- 
mitted that  .\pollonius  of  Tyaiia  was  a  Christian,  and  his 
tcMcl lings  pure  and  nm|Ue>t  ionrd  Christianity.  Montanus  t»'l Is 
us  jdainly  that  the  iiooUs  he  u<cd  were  the  canons  of  iJudil- 
hism,   which    weic  l(roui,'ht   lioni    India  liy   Apollonius;    and 


AKIBA.  333 

which,  he  might  have  added,  were  the  original  books  from 
whicli  the  Christian  Scriptures  were  derived. 

Who  can  question  tliat  but  for  tlie  dishonesty  and  selfish- 
ness of  priests.  Christians  as  well  as  heathens,  Spiritualism, 
Mith  all  its  momentous  and  inextinguishable  truths  would 
have  been  tlie  common  possession  of  all  mankind,  long  before 
the  present  time.  There  has  been  more  tlian  enough  Christ- 
ian misrepresentations  concerning  Montanus,  his  teachings, 
practices  and  disciples,  than  would  suflfice  to  overwlielm  a 
thousand  frauds  such  as  that  of  Christianity. 


A  Jewish  Rabbi. 


"  I  greet  you,  sir,  by  saying  :  Tlie  Sun  of  Truth  never  sets. 
It  may  be  obscured  by  clouds  of  ignorance  and  error,  but  it 
will  finally  burst  through  these  clouds  and  cheer  the  whole 
world  by  the  brilliancy  of  its  light.  I  was  a  strict  Pharisee  ; 
but  you  must  not  think  that  a  Jewish  Pharisee  was  of  the 
ridiculous  character  that  he  is  represented  to  be  in  the  modern 
New  Testament.  While  I  allow  we  were  rather  too  much  in- 
clined to  ceremonial  law  ;  yet  we  were  the  true  Spiritualists  of 
our  time,  though  not  without  a  great  deal  of  supercilious  ego- 
tism. [Have  we  not  a  good  many  of  these  Spiritual  Pluirisees 
to-day?]  We  were  the  party  or  sect  who  in  those  days  were 
opposed  to  all  idolatrous  mummeries,  in  so  far  that  we  liad  but 
one  God,  Jeliovah,  and  Moses  as  his  prophet.  All  this  was  well 
enough  for  us  while  here  on  the  earth,  but  we  have  found  as 
spirits  that  our  views  of  Spiritual  things  were  too  narrow  and 
contracted.  And  now,  having  prefaced  my  remarks,  T  want 
to  speak  of  Jewisli  history  as  known  to  me  when  on  eartli  ; 
and  upon  this  subject  I  will  be  as  clear  and  explicit  as  I  possi- 
bly  can.  At  that  time  there  was  a  great  struggle  between 
different  nations  to  prove  their  respective  religions  were  more 
ancient  than  any  other;  but  there  was  no  learned  Jew  of  my 
time  wlio  did  not  know  that  our  religion,  as  founded  upon  tlie 
Old  Testament,  antedated  my  time  by  only  about  four  linndred 
and  thirty-two  years  ;  and  to  disguise  this  fact  we  resorted  to 
all  kinds  of  chronological  forgeries.  The  Jews  having  become 
pretty  well  scattered,  at  that  time,  we  introduced  into  the 


334  ANTIQUITY   UNVEILKD. 

Old  Testament  tlie  sun  worsliip  of  Zoroaster,  and  even  one  o{ 
his  books  which  is  known  to  you  in  modern  times  as  the  Book 
of  Daniel.  It  was  the  younger  Zoroaster  wlio,  as  a  Persian 
Magian,  figured  as  Daniel  is  represented  to  have  done  at  the 
coiu-ts  of  Darius  and  Cyrus,  where  he  was  much  respected  and 
higlily  honored.  But  in  the  original  book  of  Zoroaster,  or  the 
JJook  of  Daniel,  there  was  a  table,  or  what  you  term  an  alma- 
nac, of  the  time  in  which  he  lived.  This  occupied  the  pla<*e 
of  an  appendix  to  the  book  ;  but  it  was  destroyed  by  Babbi 
Saadias  Uaon,  for  fear  that  tlie  Jews  would  take  to  astronomy, 
he  claiming  that  they  were  forbidden  to  do  so  by  Moses.  That 
my  pupil  Aquila  ever  had  anything  to  do  with  Targum  writ- 
ing I  know  to  be  utterly  false,  and  that  the  Targums  attributed 
to  him,  and  placed  in  my  time  and  in  my  school,  by  Eusebius, 
were  but  versions  of  the  writings  of  Apollonius  of  Tyana  made 
by  a  copier,  and  that  copier  not  Aquila,  but  Plotinus.  Things 
liave  been  so  mixed  by  designing  men,  that  it  is  very  difficult 
to  set  ancient  history  in  its  proper  light.  Wiien  T  was  about 
twenty  years  of  age  I  knew  Apollonius  of  Tyana.  I  met  him  at 
Smyrna,  where  I  listened  to  his  teaching,  and  became  a  prose- 
lyte to  some  of  his  ideas,  but  not  to  all  of  them.  While  he 
delivered  his  discourses  he  underwent  that  wondrous  phe- 
nomenon of  modi'rn  times,  transfiguration  of  face  and  form, 
as  it  is  described  to  have  occurred  with  the  so-called  Jesu.s 
Christ.  Bays  went  out  from  his  garments,  and  his  fiice  Itecame 
so  bright  that  the  eye  could  not  endure  it.  I'pnii  my  advent 
into  spirit  life,  I  bt'caine  very  anxious  to  seek  out  Moses,  but 
with  the  very  worst  of  results.  I  found  that  the  ancient 
Chaldi'ans,  under  tiie  name  of  Seth,  and  the  Moabiles,  under 
the  name  of  Mo,  were  the  lu'ojile  from  whom  we  Jews  had 
been  receiving  our  traditions  and  woisliipi)ing  the  hero  of 
them,  under  the  name  of  a  judphet  who  never  existed.  This 
is  what  I  have  discovered  as  a  spirit.  Tlteie  are  many  spirits 
who  come  here  to  you  who  wish  to  clear  up  jioints  in  their 
lives,  but  tlu'y  in  a  measure  fail  when  they  get  here.  They 
cannot  withstand  the  earthly  conditions  against  which  they 
liave  to  contend.  Tliese  s))irits  iu'iiig  toiil  that  tlu-ir  iimiiks 
have  l»eeii  connected  with  certain  doctrines  which  tliey  iievi  r 
entertained,  when  they  come  here  to  tell  the  truth  to  the  best 
of  their  ability,  spirit  and  mortal  iMfhieiices  seek  to  cause  tin  m 
to  say  the  contrary  of  what  they  wanted  to  say  wiien  they 
c.inie.  Then-fore,  if  you  receive  mixed  communic.'itioiis  at  any 
time,  and  the  spirits  only  make  themselves  only  p;irtially 
niuierstood,  they  should  h:ive  the  advanfaL'<' of  I  he  doubt.  I 
think  tlie  spirit  of  .\(|Mila  w.as  in  tinit  com  11  lion  when  he  c;inie 
to  cumniunicate  to  you.     He  tells  me  that  he  hi-came  mentally 


AKIBA.  335 

befogged,  and  he  tells  me  to  say  this  to  you,  so  that  there  need 
bo  no  discrepancy  between  his  communication  and  my  own. 
One  thing  more  before  I  am  done,  and  that  is,  there  are 
learned  Jews,  who  are  almost  beggars,  in  Jerusalem  to-day, 
who  know  where  there  are  concealed  priceless  manuscripts, 
which,  once  in  the  possession  of  the  learned,  would  prove  the 
falsity  of  the  whole  Jewish  religion.  But  these  Jewish  custo- 
dians of  those  treasures  are  so  bigoted  that  they  would  ratlicr 
starve  to  death  than  let  the  world  know  the  trutli  about  tlieir 
religion.  Perhaps  this  communication  may  indirectly  be  tlie 
means  of  opening  their  eyes  to  a  different  course.  I  thank  and 
bless  you  for  this  hearing.     You  have  ray  name." 

Refer  to  Biographie  Universelle  for  account  of  Akiba. 

In  the  work  above  referred  to  will  be  found  the  historical 
and  traditionary  account  tliat  has  come  down  to  us  concern- 
ing the  acknowledgedly  learned  and  distinguished  man, 
whose  spirit  gave  that  startling  communication.  If  the  state- 
ment it  contains  can  be  verified,  it  is  very  evident  that  the 
Jewish  religion  and  Scriptures  were  not  a  whit  less  false  and 
deceptive  than  are  the  Christian  religion  and  Scriptures, 
which  have  been  tacked  on  to  the  former  by  Euscbius  and  his 
successors. 

The  spirit  of  Akiba  tells  us  lliat  in  the  beginning  of  tlie 
Christian  era,  there  was  a  great  rivalry  between  the  priests  of 
different  nations,  as  to  which  one  of  their  religions  was  tlie 
most  ancient  one  among  them.  This  was  the  fact  then,  and  it 
is  in  a  measure  the  fact  to-day,  so  far  as  tlie  antiquity  of 
Buddhism  and  Christianity  is  concerned.  All  religions  that 
have  ever  prevailed  have  been  but  copies  of  one  original 
religion,  more  or  less  varied,  to  suit  the  different  states  of  civil- 
ization which  they  were  modified  to  suit.  It  was  a  source  of 
mortification  for  classes  of  men  who  claimed  to  have  the  only 
truth,  in  the  way  of  religion  that  have  existed,  to  find  that 
other  people  had  substantially  the  same  religion,  and  hence 
the  rivalry  to  show  which  was  the  oldest  and  original.  Ks- 
pecially  has  Christianity  found  itself  confronted  with  this 
{)erplexing  difficulty  ;  for,  being  the  youngest  of  the  modifi- 
cations of  the  old  heathen  religions,  and  having  borrowed  or 
stolen  its  every  garment  from  the  back  of  heathen  victiuLs,  its 
prittstiiood  are  driven  to  their  wits'  end  to  know  how  to  con- 
ceal that  mortifying  fact.  Especially  are  they  driven  to  des- 
peration, to  show  that  the  Buddhistic  tatters,  in  which  their 


336  ANTIQUITY    UNVEILED. 

boasted,  only  true  religion,  is  compelled  to  figure,  were  not 
stolen  and  appropriated  by  tiieir  predeeessors  dishonestly.  In 
order  to  do  tliis,  tliey  have  irrationally  sought  to  show  that 
Buddha  did  not  live  and  teach  his  religion  until  six  iiundred 
years  after  the  alleged  life,  sayings  and  doings  of  Jesus  Christ  ; 
and  that  Buddhism  is  but  a  heathen  corruption  of  the  religion 
founded  by,  and  in  the  name  of  this  Jesus  Christ.  There  wns 
a  time  when  the  ignorance  of  Oriental  literature  made  it  safe 
for  the  Christian  priesthood  to  put  forth  such  a  falsehood  ;  but 
what  was  safe  for  many  hundreds  of  years,  has  become  fatally 
ruinous  to  those  who  had  not  the  discernment  to  know  that 
time  would  bring  out  the  truth.  To  have  acknowledged  that 
the  analogies  existing  between  the  IJuddiiistic  religion  and 
Christianity  were  sufficient  to  establish  the  fact  that  the  one 
■was  but  the  corrui)tion  of  the  other,  as  the  Christian  priesthood 
have  been  forced  to  do,  amounts,  now,  in  the  light  of  known 
and  indisputable  facts,  to  an  acknowledgement  that  Christi- 
anity is  nothing  more  than  a  corrupt  version  of  Jiuddliism. 
Buddhism  certainly  ante-dates  Cliristianity  by  more  than  a 
thousand  years,  for  Christianity  had  no  existence  until  the 
beginning  of  the  fourth  century. 

Tlie  spirit  of  Akiba  tells  us  that  in  his  time  there  was  no 
learned  Jew  who  did  not  know  that  the  Jewish  religion  :is  set 
forth  in  the  Old  Testament,  did  not  anti-ihite  the  second  cen- 
tury of  the  Christian  era  more  than  about  432  years ;  and  that 
to  disguise  that  fav-t  that  hinisrlf  and  tlie  Jewisli  priestiiood 
resorted  to  all  kinds  of  chronological  forgeries.  Akiba  further 
tells  us  that  tlie  Jewisli  jiriesthood  introduced  into  the  (Jld 
Testament  the  sun  worship  of  Zoroaster,  and  even  (tne  of  his 
books,  the  Book  of  Daniel.  He  tells  us  that  this  Daniel  was 
tlie  younger  Zoroaster,  who  ligured  jus  a  nuigician  at  the  courts 
of  Darius  and  Cyrus,  wiiere  he  was  respected  and  highly  lion- 
ori'd,  [and  he  might  have  addid,  at  the  courts  of  Nebuchad- 
nez/ar  and  Hi^lsha/.zar  as  well.]  Furtlier  he  tells  us,  tiiat 
attached  to  tlie  original  book  of  Daniel  or  ^•^)roast(r.  tliere  was 
aj)pended  a  chronological  table  or  almanac;  but  tliat  this  talile 
wjm  divstroyed  by  Saadias  (Jaon,  for  fear  the  Jews  would  take 
to  jistronomy,  he  claiming  that  tlie  Jews  were  forbidilen  to  do 
so  by  Moses. 

Tlie  sj)irit  tells  us  that  when  he  was  about  twenty  years  <»f 
age,  he  kniw  Apollonius  of  Tyana,  and  that  he  met  him  at 


AKIBA.  337 

Smyrna  where  he  listened  to  his  teachings,  and  became  a  pros- 
elyte to  some  extent  of  his  ideas,  but  not  to  all  of  them.  This 
is  in  the  highest  degree  probable,  for  Apollonius  "was  in 
Smyrna,  teaching  his  religious  and  philosophical  doctrines 
about  the  time  when  Akiba  was  twenty  years  of  age.  He  fur- 
ther tells  us  that  when  Apollonius  delivered  his  discourses,  ;ifc 
that  time,  that  a  wondrous  transfiguration  of  his  face  and  fonn 
took  place,  and  so  radiant  did  he  bec(mie  that  the  e^c  could 
not  endure  it.  There  is  not  a  doubt  that  Apollonius  was  such  a 
medium  as  Akiba  describes  him  to  have  been.  It  was  undoubt- 
edly', on  account  of  these  outward  manifestations  of  his  medi- 
umship,  that  the  influence  of  Apollonius  was  so  great,  widely 
extended,  and  long  continued  ;  and  from  this  fact,  no  doubt, 
the  same  or  similar  manifestations  were  attributed  to  the 
mythical  personation  of  this  great  and  justly  renowned  heathen 
philosopher  and  medium,  by  the  Christian  priesthood. 

The  spirit  tells  us  that  in  his  fruitless  search  for  the  Jewish 
myth,  Moses,  in  sj^irit  life,  he  found  that  under  the  name  of 
Seth,  the  ancient  Chaldeans,  and  under  the  name  Mo,  the 
Moabites,  were  the  people  from  whom  the  Jews  had  received 
their  traditions,  and  that  they  had  been  worshipping  a  prophet 
who  never  existed.  We  have  no  doubt  whatever  in  regard  to 
this  statement  of  the  sjiirit.  We  find  the  word  Sheth,  the 
equivalent  of  Seth,  treated  of  as  follows  in  McClintock  and 
Strong's  Cyclopeedia  : 

"  In  the  A.  V.  of  Numbers  xxiv.,  17,  Sheth  is  rendered  as  a 
proper  name,  but  there  is  reason  to  regard  it  as  an  appellation, 
and  to  translate,  instead  of,  'the  sons  of  Sheth,'  'tlie  sons  of 
tumult,'  the  wild  warriors  of  Moab,  for  in  the  parallel  passage 
(Jer.  vlviii,  45),  Shaon,  'tumult'  occupies  the  place  of  Sheth. 
Hashi  takes  the  word  as  a  proper  name,  and  refers  it  to  Setii 
the  Son  of  Adam;  and  this  seems  to  have  been  the  view  of 
Onkalos,  who  rendered  '  he  shall  rule  all  the  sons  of  men.'  The 
Jerusalem  Targum  gives  'all  the  sons  of  the  Ea.st ;'  the  Targum 
of  Jonathan  ben  Uzziel  retains  the  Hebrew  word  Slieth,  and 
explains  it  'of  the  armies  of  God  who  were  to  set  themselves  in 
battle  array  against  Israel.'  " 

There  can  hardly  be  any  doubt  that  the  whole  of  the  Jewish 
Scriptures  were  derived  from  the  Chaldeans,  if  not  the  Moab- 
ites and  Armenians.  There  is  certainly  every  reason  to  regard 
the  Chaldeans  as  the  sons  of  Sath,  as  they  no  doubt  so  regarded 
themselves,  rather  than  of  Abraham,  the  undoubted  Patriarch 
of  the  Hindoos,  called  I-brahm  in  the  original  signification  of 
that  name. 


338  ANTIQUITY  UNVEILED. 


LiUClUS  APPUliElOS. 

An  Ancient  Satirical  Writer. 


This  spirit  was  announced  by  the  guide  of  tlie  medium,  as 
Lucius  Ai)i)uleeiu.-i,  who  lived  in  llie  hitter  half  of  tlie  second 
century.    This  %\  as  a  mistake  as  the  communication  "will  ishow. 

"  I  WILL  KALUTK  YOU  BY  KAYiNCf :— Let  US  Unite  our  cftbrts 
to  kill  that  curse  of  modern  times,  called  Ciiristianity.  I  may 
introduce  myself  as  a  satirical  pliilosopher  and  u  follower  of 
Lucian.  Jf  the  works  of  Lucian  had  not  been  interfered  with, 
tiiere  would  have  been  no  necessity  for  tiie  spirit  communica- 
tions that  you  are  now  receivini;.  For,  in  tiie  dramatization  of 
his  great  work  "Proinetiieus  Bouiid,"— Lucian  prefaced  it  by 
expressly  saying  tliat  he  drew  his  material,  not  only  from 
^Ischylus,  but  from  tiie  gods  of  all  luitions  that  he  knew  of; 
and  that  he  did  this  bt cause  of  thesimihaity  of  their  teachings. 
He  was  also,  to  a  great  extent,  the  writer  of  the  Clospel  of  Kt. 
Luke,  which  received  his  name  at  the  hands  of  the  (Jnostics, 
after  liis  death.  It  was  the  custom  in  those  days,  when  a  man 
died,  leaving  anonymous  writings  liehind  liim,  to  give  Ids 
name  as  the  author  of  them.  The  ideas  set  forth  in  the  so- 
called  New  Testament,  are  founded  on  what  I  term  the  Apol- 
lonian-Mss<.>nian  (loctrines — the  Kssenes  of  my  time  being  the 
strictest  of  the  strict,  in  following  the  te:ichii>gs  of  Apollonius 
of  Tyana.  As  for  myself,  I  pinned  my  faith,  or  belief,  or  know- 
ledge upon  no  man's  skirts.  I  thought  for  myself,  and  acted 
accordingly.  The  only  work  of  mine  that  has  been  permitted 
to  survive  C'liristian  vandalism,  has  bein  of  the  hast  use,  it 
being  notliing  more  than  a  kind  of  satirical  jioem  called,  "The 
(tolden  Ass,"  the  materials  of  which  were  largely  drawn  from 
Lucian.  Jiut,  in  two  works  written  in  the  early  part  of  my 
life  at  Carthage,  and  afterwards  revised  at  J{ome,  1  set  foith  so 
clearly  the  religious  beliefs  of  my  time,  that  everything  that  is 
cloudeil  and  obscured  in  the  teachings  concerning  the  Indian 
and  Scandinavian  gods,  would  have  been  as  ai»parent  to-day  as 
the  noonday  Sun.  Thesi;  works  were  destroyetl  by  order  of 
Constantine.  As  a  spirit  I  have  longsnught  an  avenue  tiirou^jjli 
which  I  could  set  these  mat  ters  right  before  I  lie  world.  1  wrote 
without  prejudice  of  any  kind.  I  luid  that  within  me  which 
was  n(<t  unlike  my  control  (f  this  man,  (meaning  the  medium) 
and  I  was  used  in  writing,  as  In;  is  in  speaking.     [Who  was 


APPULEIDS.  839 

tho  controlling  influence  in  your  case?]  He  claimed  to  be  the 
Jewish  historian  Flavius  Josephus  ;  but  as  a  spirit,  he  tells  ine 
he  most  frequently  used  one  of  his  disciples  in  that  way.  By 
being  developed  for  spirit  control,  I  came  to  the  knowledge 
that  I  was  myself  a  spirit.  But  my  Spiritualism  was  of  a 
materialistic  order.  In  the  books  1  have  spoken  of,  I  set  forth 
the  doctrine  that  Apollonius  of  Tyana  was  a  reincarnation  of 
Gautama  Buddha  ;  but  I  have  learned  diflerently  in  spirit  life. 
Apollonius  was  simply  controlled  by  Buddha,  to  keep  alive  his 
teachings.  In  the  time  when  I  lived,  everj'  efibrt  was  made 
by  the  active  followers  of  Apollonius,  to  promulgate  his  teach- 
ings, as  they  contained  all  that  they  thought  good  and  useful 
in  all  religions  and  philosophies,  then  known.  Their  idea  was 
to  promulgate  a  religion  of  peace  among  men  ;  and  this  was 
most  ably  forwarded  by  Potamon,  Ammonius  Saccas  and 
Plotinus.  The  two  last,  after  my  time;  I  was  a  contemporary 
of  Potamon.  I  never  met  him,  although  I  read  his  doctrines. 
Tiie  only  improvement  that  he  made  upon  the  teachings  of 
Apollonius,  was  that  he  adhered  more  closely  to  the  Platonic 
doctrines  than  did  Apollonius,  w-ho  leaned  more  to  Pythago- 
reanism.  The  mythical  gods  of  my  time  such  as  Jupiter,  Orphe- 
us, Osiris,  etc.,  were  but  substitutes  for  Chrishna,  Buddha, 
Pythagoras,  Hesus,  etc.,  all  of  them  being  supposed  to  be  the 
sons  of  God  here  upon  earth^which  meant  nothing  else  than 
that  they  were  mediums  for  the  control  of  spirits.  With  the 
most  earnest  regret  that  the  works  of  my  time  had  not  escaped 
Christian  destruction,  I  will  have  to  give  way  to  others.  But 
it  seems  to  me  that  I  am  absolutely  myself,  while  controlling 
this  medium." 

After  the  spirit  yielded  control,  the  guide  of  the  medium 
stated  that  Appulceius,  as  he  called  him,  was  born  at  Carthage, 
but  went  to  Rome,  Athens  and  Alexandria.  For  account  of 
Appuleius,  we  refer  to  Chambers'  Encyclopaedia  and  Smith's 
Dictionary  of  Greek  and  Roman  Biography. 

The  spirit  tells  us  that  in  the  two  books  concerning  the 
teachings  of  religions,  he  set  forth  the  doctrine  that  Apollo- 
nius of  Tyana  was  a  reincarnation  of  Gautama  Buddha  ;  but 
as  a  sjiirit  he  had  learned  his  mistake,  and  that  Apollonius 
was  simply  controlled  as  a  medium  by  Gautama  Buddha,  to 
keep  alive  his  teachings.  We  have  here  the  undoubted  secret 
of  Apollonius's  visit  to  the  Wise  Men  of  India,  and  the  dis- 
tinguished honors  conferred  upon  him  by  the  learned  followers 
of  Gautama  Buddha.  When  we  recall  the  wonderful  medium- 
ship  of  Apollonius,  we  can  well  understand  the  influence  he 


340  ANTIQUITY   UNVEILED. 

would  have  with  those  dovout  worsliippors  of  Buddlia,  when 
they  found  hiiu  to  be  the  chosen  mouthpiece  of  their  divine 
master.  We  can  ahnost  picture  in  our  mind  the  scene  that 
attended  the  outgivings  of  that  venerated  spirit  througli  Ids 
beloved  and  most  favored  medium,  Apollonius  the  C'appado- 
cian  Cireek.  It  is  to  the  innnortal  honor  of  those  proud  and 
supercilious  Hindoo  priests,  that  they  were  willing  to  accept 
the  teachings  of  the  spirit  of  Buddha  in  their  own  most  sacred 
retreat,  through  the  mouth  of  a  stranger  to  their  race  and 
country,  ^uch  spiritual  tolerance  as  this  should  forever  stand 
as  a  mcst  worthy  example  for  all  time,  to  all  people. 

And  now  we  come  to  notice  a  fact,  mentioned  by  Appuleius, 
which  furnishes  the  key  to  unlock  the  mysteries  that  attended 
what  has  been  called  the  Christianity  of  the  three  first  centu- 
ries of  the  prevailing  era.  He  tells  us  that  when  he  lived, 
every  effort  was  being  nuule  by  the  followers  of  Apollonius  to 
l)romulgate  his  teachings,  as  they  contained  all  they  thought 
good  and  useful  in  all  religions  and  i)hiloso2)hies  then  known. 
He  tells  us  that  their  idea  was  to  promulgate  a  religion  of 
peace  among  men,  and  that  Potamon,  Ammonius  Saccas  and 
Plotinus  worked  grandly  for  that  end.  Oh,  what  a  misfortune 
it  wr.s  that  the  efl'orts  of  these  great,  good  and  benevolent 
men  were  neutralized  and  defeated  by  the  founders  of  the  pre- 
vailing Christian  religion  !  Appuleius  tells  us  in  what  resi)ect 
the  Eclectic  religion  of  I'otamon  difl'ered  from  the  Esseniaii 
religion  of  Apollonius;  and  that  it  was  mainly  to  be  seen  in 
the  greater  leaning  of  the  latter  to  the  Pythagorean  doctrines, 
while  Potamon  followed  more  closely  the  doctrines  of  Plato. 
This  is  beyond  all  (juestlon  the  fact,  as  any  one  conversant 
with  the  teachings  of  the  difl'erent  philosoi)hic  schools  of 
(Inece  well  knf)ws. 

Appuleius  tells  us  that  the  Creek  and  Egyptian  divinities 
were  identical  with  Chrishna,  Hiiddiia,  Pythagoras,  Jlisus, 
Sic,  all  of  whom  were  supposed  to  lie  tiie  s(»ns  of  Cod  ujion  tiic 
earth  ;  and  meant  that  they  were  mediums  for  the  control  of 
dei)arted  si)irits. 


ABDILUA  BABEKRA.  341 


The   Famed   Buddhistic   Reformer.— Miscalled, 
King  Asoka. 


"  I  Greet  You,  Sir  :— I  will,  in  giving  this  communica- 
tion, speali  very  slowly-,  because  I  want  every  sentence  I  utter 
to  tell  on  behalf  of  truth.  I  will  begin  by  saying  that  the  great 
mistake  of  modern  times  is,  the  supposition  that  Buddhism  is 
an  offshoot  from  Brahmanism,  and  that  Buddhism  stands  in 
the  same  relation  to  Brahmanism  that  Christianity  does  to 
Judaism.  It  is  true  that  Guatama  Buddha  was  an  Indian 
prince,  and  also  a  Brahman,  but  he  was  not  a  reformer  of 
Brahmanism.  Buddlia,  according  to  his  history,  whicli  was 
extant  in  my  day,  Mas  born  in  tlie  Isepaul  mountains,  about 
five  hundred  and  fifty  years  before  my  time  ;  and  he  began  to 
teach  a  system  of  spiritual  universalism,  while  Brahmanism 
was  essentially  a  Trinitarian  religion.  And  he  further  held 
that,  as  no  man  brought  anj'thing  into  the  world,  and  could 
take  nothing  out  of  it,  that  if  people  endeavored  at  all  to  live  a 
pure  life,  tliey  reached  the  sphere  or  heaven  of  rest  suited  to 
their  individual  natures  and  conditions  — all  of  which  doctrines 
you  will  plainly  see  in  Modern  Spiritualism  ;  whilst  the 
Brahman's  doctrine  was  that  of  caste  and  of  the  elect,  both  in 
this  world  and  in  tlie  next.  But  all  religions  are  subject  to 
leeclies  in  the  persons  of  priests  ;  and  these  priests,  by  their 
mistaken  zeal  and  cupidity  in  regard  to  this  world's  goods, 
corrupt  and  defile  all  religions.  Buddlia's  teachings,  in  their 
earliest  form,  did  not  constitute  a  religion,  Tliey  constituted 
merely  a  moral  philosopliy.  It  was  because  those  teachings 
liad  been  corrupted  by  the  Buddhist  priesthood,  that  I  endeav- 
ored, about  B.  C.  250,  to  purge  Buddhism  of  its  false  teachings 
and  in  some  senses  of  its  idolatrous  proceedings.  It  was  for 
tliat  purpose  that  I  convened  the  Council  of  Asoka,  a  name  by 
wiiicii  I  liave  been  known  ;  but  it  was  tlie  name  of  tlie  place, 
and  not  of  the  man.  Tlie  only  place,  in  extant  works,  in  which 
my  name  is  mentioned,  is  in  the  writings  of  Abel  Ilemusat. 
Mj'  riglit  name  is  Ardilua  Babekra,  but  in  tlie  book  to  whicli  I 
refer,  tlie  name  is  given  as  Ardelos  Babeker.    I  will  now  speak 


342  ANTIQUITY   UNVEILED. 

of  the  Council  of  Asoka  itself,  and  of  its  object.  This  Council 
acted  the  same  part  in  Buddhism  as  the  Council  of  Nice  did 
aftA.Mward3  in  Cliristianity.  I  designed  to  discover  bytlieaid 
of  the  priesthood,  liow  nnich  of  tlieir  teacliings  were  genuine 
and  liow  much  false,  in  tlieir  accepted  Buddhistic  hooks.  I,  as 
a  spirit,  know  tiuit  witii  the  exception  of  the  moral  precepts  of 
Buddha  and  Ids  parables — called  "Illustrations  from  Nature" 
— that  all  the  remaining  Buddhistic  writings  were  by  the 
priests,  after  Buddha's  death.  Among  the  Buddhists  of  Ceylon 
and  of  the  kingdom  of  Ava,  orBirmah,  you  must  look  for  tlie 
evidence  of  the  truth  of  wliat  I  here  assert,  that  is,  that  the 
rolls  and  books  of  reformed  Buddhism,  founrl  among  the  people 
I  have  named,  are  almost  a  counterpart  of  your  Christian  New 
Testament;  and  more  than  this,  you  will  tind  there,  that  the 
dresses  of  the  priests  of  this  modern  Buddhism  are  identical 
with  the  dresses  M-orn  by  the  priests  of  the  Catholic  Church. 
At  the  Council  of  Asoka,  there  appeared  a  chief  or  priest  who 
had  journeyed  in  a  boat,  similar  to  a  Chinese  junk,  all  the  way 
from  the  coast  of  what  you  now  term  Peru,  who  claimed  that 
his  ancestor  had  been  sent  out  as  one  of  the  seventy  disciples 
of  Gautama  Buddha,  and  had  planted  that  religion  in  the 
country  of  Peru.  There  were  others  at  that  Council  who  had 
letters  or  writings  coming  down  from  tlieir  ancestors,  who  liad 
founded  the  Panch  Paiidu.  The  object  of  constructing  those 
subterranean  temples  was,  that  those  who  did  so  might  be 
secure  in  the  enjoyment  of  their  worship  from  the  surround- 
ing savages.  At  the  temple  of  Boro  Bodo,  is  evidence  of  the 
truth  of  wliat  I  have  .said  hero  to-day  ;  but  wliieh  evidence 
will  not  bo  placed  bef(>re  the  public  until  the  day,  which  is  now 
rapidly  approaching,  of  tho  junction  of  the  two  worlds,  spirit 
and  mortal,  which  desired  day  no  one  is  lielping  to  forward 
more  rapidly  than  yourself.  Apollonius  of  Tyaiia  received  from 
larchus,  the  Ileformed  Buddhistic  Testament,  and  that  Testa- 
ment was  the  one  that  has  been  followed  by  Christians,  they 
altering  it  to  suit  themselves.  But  Christian  scholars  are  doing 
everytliiiig  they  can  to  prove  that  Buddiiism  is  later  than 
Christianity.  Thanks  to  the  great  architectural  works  of  our 
ancestors  we  have  at  our  command  that  which  will  ever  eon  found 
them.  We  had  at  that  Council  of  Asoka,  what  Apollonius 
(called  ,St.  Paul  by  the  Christians)  descril)es  as  a  Pentacostal 
sliower.  This,  in  fact,  took  place  at  Asoka.  The  liillions  of 
Buddhistic  spirits  who  congregatecl  about  this  Council  were  so 
glad  that  their  religion  was  about  to  be  purged  of  its  corruptions 
and  i)erversions,  that  they  caused  the  most  wonderful  manifes- 
tations of  their  presence,  at  that  time  and  place.  In  conclusion 
1  would  say,  for  the  many  Buddhistic  priests  who  were  at  the 


AKDILUA  BABEKRA.  343 

Council  of  Asoka,  from  the  Geez  country  in  Africa,  that  they 
chiimed  that  the  oldest  stone  works  on  this  planet  are  to  be 
found  in  the  ruins  throughout  Abyssinia,  Nubia  and  Kordofan  ; 
and  that  tiie  oldest  civilized  inhabitanss  of  tliose  countries 
worshipped  the  Sun.  And  their  signs  can  be  interpreted,  using 
tiie  sun  and  its  movements  as  the  explanatory  key.  They  want 
tliis  claim  inquired  into,  and  promise  to  aid  in  the  search  to 
timt  end.  They  claim  that  any  experienced  archaeologist  can 
easily  prove  tiie  facts  to  be  as  stated,  by  examining  the  still 
existing  ruins  of  those  countries."  [Where  was  Asoka,  at 
which  the  Council  was  held,  located?]  "  It  was  very  near  to 
Bombay  I  will  only  add  that  many  of  the  priests  who 
attended  the  Council  of  Asoka,  assembled  previously  at  Singa- 
I^oor,  and  came  thence  to  the  Council." 

It  is  rarely  indeed  that  a  communication  has  been  given  that 
has  been  of  equal  interest  and  importance  to  the  one  by  Ardilua 
Babekra.  We  refer  our  readers  to  Mtijor  Alexander  Cunning- 
ham's most  interesting  and  valuable  work,  "Tiio  Bhilsa  Topes, 
or  Buddhists  Monuments  of  Central  India,"  London,  1854, 
(chapter  viii,  page  87),  for  a  full  account  of  the  ruler  who  has 
been  regarded  in  history  as  Asoka,  King  of  Mahada. 

This  spirit  seems  to  have  fully  appreciated  the  importance  of 
Ills  communication,  when  he  said  in  opening  his  remarks,  "I 
want  every  sentence  I  utter  to  tell  on  behalf  of  truth."  His 
very  first  statement  is  not  only  undoubtedly  true,  but  of  inap- 
preciable importance  to  those  who  want  to  know  the  real  origin 
and  nature  of  the  greatly  misunderstood  Buddhistic  religion. 
He  says :  "I  will  begin  by  saying  that  the  great  mistake  of 
modern  times  is,  the  supposition  that  Buddhism  is  an  offshoot 
from  Brahmanism,  and  that  Buddhism  stands  in  the  same 
relation  to  Brahmanism  that  Christianity  does  to  Judaism.  It 
is  true  that  Gautama  Buddha  was  an  Indian  prince,  and  also  a 
Brahman,  but  he  was  not  a  reformer  of  Brahmanism."  This  is 
so  directly  in  opposition  to  what  is  the  common  opinion  of 
Orientalists,  that  it  comes  upon  us  with  startling  force  ;  and 
yet,  there  is  so  much  to  support  and  sustain  it,  in  Brahmanical 
and  Buddhistic  literature,  that  it  seems  like  an  axiomatic 
truth.  The  spirit  then  goes  on  to  define  what  was  the  funda- 
mental difference  between  Buddhism  and  Brahmanism.  He 
settles  the  fact  that  Buddha  did  not  live  in  the  sixth  century 
of  the  current  era,  but  nearly  eight  hundred  j-ears  before  the 
supposed  birth  of  Jesus  Ciirist.  He  says  that  at  that  early 
uge,  Buddha  began  to  teach  a  Spiritual  Universalism,  while 


344  ANTIQUITY   UNVEILED. 

Brahmaiiism  was  essentially  a  Trinitarian  religion.  By  this 
we  understand  the  spirit  to  mean  that  Brahmanisni  was  u 
formulated,  creedalized,  .sacerdotalism,  wiiiie  Buddhism  was 
what  Modern  S[)iritualism  is  to-day,  an  unformulated,  nncreed- 
alizeil,  njoral  and  spiritual  teacliini,'  Tiiis  is  made  very  plain 
l>3-  wiiat  the  spirit  adds  on  that  point.  Hesays:  "He  [Buddha] 
hel<l  that  as  no  man  brougiit  anythinj;  into  the  world,  and 
eould  take  notliing  out  of  it,  that  if  people  endeavored  at  all  to 
live  a  pure  life,  tliey  reached  the  sphere  or  heaven  of  rest 
suited  to  tlieir  individual  natures  and  conditions."  Tliis,  as  the 
spirit  so  emphatically  says,  was  identical  with  Modern  Spirit- 
ualism. But  here  lie  declares  the  great  essential  difference 
between  Brahmanism  and  IJuddhism.  He  says  that  instead  of 
being  a  religion,  it  was  a  moral  code,  in  tiie  blessings  of  which, 
all  mankind  could  participate,  by  practicing  of  virtue,  as 
Buddiia  tauglit  it ;  and  that  the  great  doctrine  of  Braiimanism 
was  that  of  cast  and  of  the  elect  or  cl»o>en  few,  both  as  related 
to  this  world  and  the  next.  Here  was  begun  a  struggle  not 
uidikc  tliat  which  is  going  on  to-day  between  Spiritual  Univer. 
salism  and  the  creedalized  Christian  sectarianism  of  tiie  various 
churches.  We  question  very  much  whether  the  most  skilful 
critics  of  our  time  could  have  more  distinctly  and  concisely 
stated  tlie  relative  positions  of  Brahmanism  and  Buddhism, 
than  tiie  spirit  of  this  Indian  king  did  through  the  lips  of  the 
unlearni'd  medium. 

But  iierewecome  to  tlie  knowledge  of  the  real  object  that 
tlie  king  of  Maghada  had  in  view,  and  wiiicli  he  seems  to  have 
accomplislied  to  a  surprising  extent.  He  tells  us  that  "all 
religions  are  subject  to  keelus  in  tiie  person  of  priests,  and  that 
these  priests,  by  their  mistaken  zeal,  and  cupidity  in  regard  to 
this  world's  goods,  corrupt  and  deliie  all  religions,"  wliieli  is 
true.  He  tells  timt  "Buddlia's  teachings,  in  tiieir  earliest  form, 
did  not  constitute  a  religion,  tiiey  constituted  merely  a  moral 
pliilosophy."  Tills  was  undoubtedly  the  fact,  and  would  liuve 
continued  so,  if  tiie  popularity  of  Buddha's  spiritual  teachings 
liad  not  appealed  to  tlie  cupidity  of  politic  Braliman  priests, 
wlio  saw  it  tlieir  interest  to  attacli  themselves  to,  and  to  .saeer- 
dottilize  the  beneficent  teachings  of  llie  good  and  l)enevolent 
(iu:itama  Buddha.  It  is  this  same  onli-nl  tliroiigli  whieli 
Modern  Spiritualism  will  Ikivc-  to  p:iss,  ;is  soon  as  it  attains  a 
hold  on  tlie  popular  mind  whicli  it  is  rapidly  doing.      The 


AKDILUA   BABEKRA.  345 

friends  of  Spiritualism  will  do  well  to  remember  the  fate  that 
befell  this  ancient  Spiritual  movement,  at  the  hands  of  trained 
and  unscrupulous  priests.  Set  your  faces  as  a  Mall  of  adamant 
against  everything  of  an  ecclesiasticising,  sectarianizing,  or 
sacerdotalizing  tendency  in  Modern  Spiritualism,  for  therein 
lies  its  safety  and  its  utility  to  the  human  race. 

The  spirit  of  this  Indian  king  tells  us  that  about  B.  C.  250, 
finding  that  the  teacliings  of  Buddha  had  been  corrupted  by 
tlie  priesthood,  who  had  fastened  themselves  upon  it,  besought 
to  bring  Buddhism  back  to  its  primitive  simplicity  and  purity, 
and  that  it  was  for  that  purpose  he  convened  the  Council  of 
Asoka.  And  here  we  have  one  of  the  most  surprising 
disclosures  that  we  have  met  with  in  all  our  varied  and  exten- 
sive spiritual  experiences.  The  spirit  tells  us  that  his  name 
was  not  Asoka,  as  has  been  generally  supposed  and  believed  ; 
but  that  Asoka  was  the  name  of  the  place  at  which  the  Council 
was  held  that  was  convened  by  him.  He  tells  us  that  his 
name  was  Ardilua  Babekra.  He  further  tells  us  that  if  anj'- 
where  mentioned,  his  name  slightly  modified  will  be  found  in 
the  writings  of  Abel  Remusat,  wliere  it  is  given  as  Ardelos 
Babeker. 

The  spirit  of  Ardilua  Babekra  says  that  according  to  the 
history  of  Buddha,  extant  in  his  time,  BudJha  was  born  five 
hundred  and  fifty  years  before  him,  or  in  the  9th  century  B.  C. 
The  facts  set  forth  by  Major  Cunningham  absolutely  confirms 
the  statement  that  the  teachings  of  Buddlia  were  not  a  religion, 
but  a  system  of  moral  philosophy,  and  that  it  had  been  perverted 
by  priestly  interests  fi'oni  its  original  object.  It  was  to  place  it 
again  in  its  original  position  that  Babekra  convoked  the  Council 
of  Asoka,  andbroke  up  the  sacerdotal  administration  of  Buddli- 
ism.  It  appears  that  so  beset  was  he  in  effecting  this  object, 
that  in  inscribing  the  moral  edicts  of  his  reign,  he  says 
nothing  about  Buddha  as  a  god  or  man,  but  substitutes  the 
word  "  Dharma,"  especially  meaning  "Virtue"  as  the  great 
aim  and  object  of  Hindoo  veneration  aud  obedience.  Asoka 
regarded  Buddha  as  not  only  the  great  teacher  of  virtue,  but  as 
the  embodiment  of  all  virtue  or  etliics,  and  so  designated  Iiim  as 
Dharma,  tlie  humanteacherof  and  embodimentof  virtue,  rather 
than  Buddlia,  the  divine  embodiment  of  wisdom,  as  the  priests 
taught  the  people  to  regard  liim.  Tlie  edicts  attributed  to  the 
king  of  Mughada,  do  not   euianate  from   the   priesthood,  but 


346  ANTIQUITY   UNVEILED. 

from  the  civil  department  of  tlio  state,  as  is  evident  from  the 
careful  manner  in  wiiicli  everytliing  of  a  sectarian  orsacerdotal 
nature  is  excluded  from  these  edicts.  Indeed  we  are  amazed 
when  we  see  how  fully  this  communication  is  confirmed  by  the 
collateral  facts  that  in  any  way  relate  to  tlie  matters  of  whicli 
this  great  Indian  ruler  speaks.  He  was  undoubtedly  a  Spirit- 
ualistic Universalist,  and  so  detested  the  BraliMianical  theory 
of  special  election  and  reprobation,  tliat  he  seems  to  have  been 
unwilling  to  tolerate  anything  tliat  had  the  appearance  of 
priestcraft.  What  Ardilua  Babekra  undertook  to  forever 
destroy  througli  the  Council  of  Asoka,  Constantino  the  Great^ 
six  hundred  years  later  later,  souglit  to  revive  and  perpetuate 
througli  tlie  Council  of  Nice.  As  to  the  respective  merits  of 
these  Indian  and  Iloman  rulers,  it  is  hardly  worth  while  to 
inquire.  Tlie  heathen  ruler  stands  forth  as  a  radiant  sun,  when 
compared  with  the  Christian  saint.  As  to  Asoka  being  the 
name  of  a  place  we  have  no  certain  means  of  knowing  beyond 
tlie  fact  that  it  is  connected  witli  the  great  council  of  Buddliist 
priests  held  in  India  about  B.  C.  2j0-241.  Asoka  is  certainly 
known  to  bo  the  name  of  a  flowering  tree  indigenous  to  India 
and  is  infinitely  more  likely  to  have  given  its  name  to  a  place 
than  to  a  king.  It  is  admitted  tiiat  the  name  Asoka,  no  wiiere 
cliaracterizes  tiio  king  in  tl>e  inscribed  edicts  of  tliat  reign,  tlio 
king  being  therein  designated  as  "  Priyadarsi,  tlio  beloved  of 
the  Devas,"  (or  beloved  of  the  Gods).  It  is  therefore  almost 
certain  that  the  spirit  tells  what  is  true  when  ho  says  Asoka 
was  not  his  name  and  Ardilua  Babekra  was.  The  spirit  tells  us 
that  with  the  exception  of  what  ho  calls  "  The  Moral  rrecej)ts  or 
Illustrations  from  Nature,"  Buddha  left  no  books  behind  him  ; 
and  that  all  the  other  books  attributed  to  him  were  the  work  of 
j)riests,  in  which  Deva  Budliisatoua,  whose  communication  is 
given  on  page  4S,  seems  to  have  had  the  greatest  and  most  in- 
fiuential  part.  There  is  especial  significance  in  the  state- 
ment of  Babekra,  that  the  reformed  Buddhism  of  his  time,  will 
be  found  in  Ceylon  and  Burmah,  as  it  was  in  that  direction 
esj)ecially,  that  the  reformations  instituted  by  Babekra,  took 
root  and  nourished  ;  and  especially  significant  is  the  spirit 
mention  of  the  close  similarity  between  the  sacred  Buddhistic 
writings  of  those  countries,  antl  the  .so-called  Cliristian  CJospels. 
The  spirit  tells  he  had  among  those  who  came  to  the  Council 
of  Asoka,  a  jtriest  from   the  Buddhists  of  Peru,  those   from 


ARDILUA   BABEKRA.  347 

among  the  direct  descendants  of  the  constructors  of  the  cave 
temples  of  the  Panch  Pandu,  and  from  Ethiopia  in  Africa. 
We  are  told  that  at  the  temple  of  Boro  Bodo,  in  Java,  revela- 
tions are  to  be  made  which  will  confirm  the  truth  of  all  that 
this  spirit  has  stated,  but  it  will  not  be  given  to  mankind, 
until  the  day  when  the  two  worlds  shall  be  united,  which  he 
predicts  will  soon  occur.  As  to  this  great  spirit's  statement, 
that  we  are  prominently  helping  to  bring  that  day  about,  we 
can  only  say  we  will  never  do  a  tithe  to  accomplish  that  end 
which  our  soul  desires  to  do. 

Babekra  tells  us  that  Apollonius  receired  from  larchus,  the 
chief  of  the  Wise  Men  of  India,  the  reformed  Buddhist  Testa- 
ment, which  he,  Apollonius,  altered,  and  which  has  been 
followed  by  Christians.  This  is  being  demonstrated  conclu- 
sively by  an  array  of  facts  which  admit  of  no  dispute. 

That  gathering  at  Asoka,  was  perhaps,  the  greatest  spiritual 
circle  that  was  ever  assembled  on  the  earth,  being  composed  of 
one  thousand  or  more  fully  developed  and  acknowledged 
spiritual  mediums,  for  every  Buddhist  priest  was  required  to 
pass  the  test  of  mediumship.  That  there  should  have  been  a 
Pentacostal  shower  of  spirit  impartation  was  natural,  but  that 
we  should  have  the  long  concealed  fact  that  the  pentacostal 
gust  took  place  at  Asoka  in  India,  and  not  at  Jerusalem,  made 
known  from  the  spirit  world,  is  certainly  a  curious  coincident, 
to  say  the  least.  The  spirit  undoubtedly  refers  to  the  following 
portion  of  the  New  Testament.     (Acts  ii,  1.) 

"  And  when  the  day  of  Pentacost  was  fully  come  they  "  (the 
apostles  I  "  were  all  with  one  accord,  in  one  place. 

"  Suddenly  there  came  a  sound  from  heaven  as  of  a  rushing 
mighty  wind,  and  it  filled  all  the  house  where  they  were  sitting. 

"  And  there  appeared  unto  them  cloven  tongues  of  fire,  and 
t  sat  upon  each  of  them. 

"And  they  were  all  filled  with  the  Holy  Ghost,  and  began 
to  speak  with  other  tongues,  as  the  spirit  gave  them  utterance." 

We  find  this  in  Acts,  but  the  spirit  tells  it  was  also  in  the 
writings  of  Apollonius,  from  which  the  writer  of  Acts  obtained 
it.  It  is  an  admitted  fact  that  the  Book  of  Acts  was  the  last 
book  of  the  Christian  Scriptures  written,  and  is  made  up  of 
<)dds  and  ends  thrown  together,  to  account  for  the  connection 
of  the  writings  or  epistles  of  the  Apostle  Paul  with  the 
Christian  Gospels.      As  Apollonius  of  Tyana  was  beyond  all 


348  ANTIQUITY   UNVEILED. 

question,  the  author  of  the  Epistles  attributed  to  St.  Paul,  it 
was  no  doubt  from  some  of  liis  lost  and  destroyed  writings  tliat 
most  of  t lie  Acts  was  compiled.  Tiiat  there  should  have  been 
such  a  rushing  storm  or  "  holy  gust,"  and  spiritual  fire  at  the 
Spiritualist  Council  of  Asoka  was  very  natural,  but  that  any 
such  event  took  place  at  .Jerusalem,  there  is  no  evidence  what- 
ever. The  Book  of  Acts  is  the  work  of  an  unknown  author 
who  did  not  dare  to  refer  to  a  single  authority  to  show  the 
truth  of  any  of  his  narrated  events. 

The  testimony  of  the  spirit  as  to  the  claim  of  the  Gees 
Buddhists,  that  the  oldest  proofs  of  civilization  are  to  be  found 
in  Nubia  and  Kordofan,  is  in  accord  with  the  testimony  of 
several  other  spirits  who  naturally  knew  the  truth  of  what 
they  said. 

But  the  extreme  length  of  this  review  of  the  matters  relating 
to  the  great  Indian  reformer,  forbids  that  we  should  prolong 
it.  We  must,  therefore,  reluctantly  close  it  at  this  point, 
leaving  much  unsaid  that  we  ought  to  saj'  if  time  and  space 
permitted. 


BABBA  JOSEPH.  349 


J^abba  Joseph  of  Joseph  the  Blind. 

"  I  will  salute  you  by  saying  :  Tliere  is  no  God  we  can  serve 
tliat  will  do  us  as  much  good  as  the  truth.  I  am  claimed  to 
have  been  tlie  writer  of  the  Ketubim,  called  by  others  the 
Hagiographa.  I  was  at  the  head  of  the  school  of  Sora,  in  the 
tliird  century.  I  was  not  the  transcriber  of  either  of  the  classes 
of  writings  mentioned.  They  were  put  into  their  present  sliape, 
in  tlie  ninth  century,  by  a  Greeii  Jew  named  Georgius. 
Whether  you  will  be  able  to  corroborate  this  I  cannot  say. 
But  I  did  put  in  shape  the  Jewish  writings  of  the  Minor 
Prophets.  I  also  wrote  a  great  deal  upon  the  teachings  of 
Gamaliel ;  but  the  real  Jewish  records,  before  the  time  of  Ezra 
the  scribe,  are  all  plagiarized  from  ancient  sacred  Armenian 
writings.  The  whole  of  the  Pentateuch  really  belongs  to  the 
time  of  an  Armenian  king,  who  was  contemporary  with 
Psammeticus  the  Egyptian,  and  was  extant  in  my  day.  By 
this  I  mean  that  these  Armenian  writings  were  in  the  library 
of  the  academy  at  the  head  of  which  I  was.  The  actual  writ- 
ings and  teachings  of  Gamaliel  have  been  very  much  tam- 
pered with  by  Christians,  and  this  was  known  in  after  times, 
as  shown  in  the  wi'itings  of  Moses  of  Chorene,  who  is  claimed 
to  have  embraced  the  Christian  religion,  but  who  in  reality 
was  an  Ebionite  follower  of  Krishna,  (as  the  name  was  spelled 
in  Armenian) ;  and  wiien  you  read  about  Josephus  having  been 
an  Ebionite  Christian,  you  must  understand  it  to  mean  the 
same  as  when  the  term  was  applied  to  Moses  of  Chorene.  I 
think  that  the  most  that  I  have  said  here  to-day  can  be  cor- 
roboi'ated  by  that  celebrated  Armenian  spirit,  Haico,  who  has 
communicated  with  you  before.  I  mean  corroborated  by  the 
liistory  of  Haico.  The  Ebionites  of  the  time  of  Gamaliel  and 
Josephus  were  all  tainted  with  Gymnosophism.  They  were 
Jews  who  had  become  acquainted  with  that  Indian  philoso- 
l)hy  through  Apollonius  of  Tyana.  It  has  been  one  of  my 
most  imperative  obligations  as  a  spirit,  in  conjunction  with 
many  spirits  of  the  sixth  century  to  bring  to  light  the  Arme- 
nian, Pythagorean,  Judean,  Gnostic  and  Eclectic  systems,  the 
writings,  concerning  whicli,  are  sufficiently  extant  to  over- 
throw the  purpose  of  the  Christian  priesthood  to  conceal  or 
destroy  them.  I  will  be  with  you,  with  all  my  spirit  power,  to 
crush  this  gigantic  superstition — Christianity.  I  was  known  as 
Rabba  Joseph,  sometimes  called  the  Blind." 


STiO  ANTIQUITY    UNVEILED. 

The  spirit  guide  of  the  medium  remarked  that  this  spirit 
must  have  been  a  Gymuosophist  himself,  as  he  eanie  almost 
naked.  We  have  been  unable  to  find  any  historical  reference 
to  such  a  person  as  Rabba  Joseph  or  Joseph  the  Blind,  of  the 
third  century,  and  yet  Ave  cannot  divest  ourself  of  the  inclina- 
tion to  regard  the  communication  as  genuine  and  true.  The 
spirit  who  gave  it  was  thoroughly  informed  upon  many  points 
of  history  on  which  he  has  touched,  and  we  eamiot  conceive 
what  motive  any  si)irit  could  have  in  deceitfully  inventing  it. 
The  spirit  sets  out  by  saying  that  he  has  been  supposed  to  liave 
written  the  Ketubim,  called  by  others  the  Hagiographa  ;  and 
saj's  he  did  not,  but  that  he  did  transcribe  the  Minor  Prophets. 
He  supposes  that  the  former  writings  were  put  in  their  present 
shape  by  a  Greek  Jew,  in  the  i)th  century,  named  fUorgius, 
And  further  says  he  was  at  the  head  of  the  Academy  of  Sora, 
in  the  third  century.  Wluit  was  the  Pithool  of  8ora  ?  AVe  copy 
what  is  said  of  it  in  McClintock  and  Strong's  Cyclopedia, 
under  the  head  "  Schools." 

*'Sora,  called  also  Matta  ZSIcchassia,  a  town  on  the  Euphra- 
tes, al)out  twenty-two  parasangs south  of  IMimbaditha,  is  famous 
in  Jewisii  history  as  the  seat  of  a  renowned  academy,  which 
was  inaugurated  A.  1).  2]i\  by  Abba  Areka,  more  commonly 
known  by  his  scholastic  title  of  Rab.  Rab  died  in217atSorrt 
wheri'  for  tweiity-eiglit  years  lie  had  presided  over  the  Soranic 
school,  remarkable  for  tlie  pleasantness  of  its  site  and  accom- 
modations, and  numliering  at  times,  from  a  thousand  to  twelve 
hundred  students.  Rab's  successor  in  Sora  was  R.  Huna, 
(born  about  212;  died  in  2i»7),  a  distinguished  scholar  of  Jiab's. 
His  learning  contributed  to  sustain  the  reputation  of  the 
school,  which  could,  under  him,  yet  number  eight  hundred 
students.  After  an  administration  of  forty  years  JTuiia  died, 
and  the  rectorship  was  titled  by  Jeluuiah,  bar  Jeclies  kel,  who 
died  in  2'J!*." 

We  can  find  no  historical  reference  to  this  personage  in  any 
of  the  biographical  collections,  and  are  inclined  to  think  tii.-it 
the  spirit  who  gives  his  name  as  Rabba  Joseph  is  this  Rabba 
Jehudah.  Why  there  should  be  this  variation  in  the  name, 
we  know  not.  If  this  conjecture  is  correct,  it  is  more  than 
likely  that  he  transcribed  tlie  Elinor  Proi)hets,  be  was  also 
supposed  to  have  t ranscril)ed  the  Ketubim  or  Hagiograpiia. 
Wiiat  were  the  latter?  We  give  the  definition  of  the  term 
from  the  .American  Cyclopiedia  : 


RABBA  JOSEPH.  351 

"Hagiographa  (Greek  agios  sacred,  and  graphein,  to  write), 
or  Holy  Writings,  (^in  Hebrew  Ketubim,  writings),  the  name 
given  by  the  Jews  to  their  tiiird  division  of  the  Old  Testament 
Scriptures.  There  are  various  suppositions  concerning  the 
earliest  arrangement  of  this  division  by  the  Jews,  founded  on 
contradictory  statements,  in  Josephus,  Philo,  Jerome,  the  Tal- 
mud, &c.,  including  a  passage  of  Luke,  (^xxiv,  44):  'the 
things  written  in  the  law  of  Moses,  and  in  the  prophets,  and 
in  the  psalms.'  According  to  the  arrangements  now  general 
among  the  Jews,  the  Hagiographa  includes  three  divisions  : 
1. — The  Psalms,  Proverbs,  and  Job.  2. — The  Songs  of  Songs, 
Ruth,  Lamentations,  Ecclesiastes,  and  Esther.  3. — Daniel, 
Ezra,  Nehemiah,  and  the  Chronicles.  These  books  received 
filename  of  'Hagiographa'  or  'Holy  Writings,'  because, 
though  not  written  by  Moses,  many  of  the  prophets,  strictly 
so-called,  were  nevertheless  regarded  as  inspired." 

As  to  which  were  the  Major  and  which  the  Minor  Prophets, 
we  cite  McClintock's  and  Strong's  Cyclopaedia  : 

"  We  have  in  the  Old  Testament  sixteen  prophets  ;  that  is 
four  greater  and  twelve  lesser  prophets.  The  four  greater 
prophets  are  Isaiah,  Jeremiah,  Ezekiel,  and  Daniel.  The  Jews 
do  not  properly  place  Daniel  among  the  prophets,  because 
(they  say)  he  lived  in  the  splendor  of  temporal  dignities,  and 
led  a  kind  of  life  different  from  other  prophets.  The  twelve 
lesser  prophets  are  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Mi- 
cah,  Nahum,  Habakkuk,  Zephania,  Haggai,  Zechariah  and 
Malachi." 

W^e  may  therefore  fairly  conclude  that  the  spirit  of  Rabba 
Joseph  not  otily  knew  what  he  was  saying,  but  that  he  spoke 
the  truth.  He  says  he  did  translate  the  Minor  or  Lesser 
Prophets,  but  not  the  Hagiographa.  As  head  of  the  Academy 
of  Sora,  nothing  was  more  probable  than  he  should  have  done 
so.  He  also  tells  us  that  he  wrote  a  great  deal  upon  the  teach- 
ings of  Gamaliel.  This  he  certainly  would  have  done  as  the 
head  of  the  School  of  Sora.  Gamaliel  was  a  learned  doctor  of  the 
law,  a  Pharisee,  and  member  of  the  Sanhedrim  of  the  Jews. 
He  was  grandson  of  Hillel,  the  renowned  teacher  of  tlie 
Mishna.  He  held  a  seat,  and  probably  the  presidency,  in  the 
Sanhedrim,  during  the  reigns  of  Tiberius,  Caligula,  and  Clau- 
dius, being  succeeded  by  his  son  Simeon.  He  was  the  au- 
thor of  many  religious  and  civil  reforms,  and  remarkable 
for  humanity,  charity  and  tolerance.  He  was  the  first 
to    be    distinguished     by    the    title    Rabban    (our    master). 


362  ANTIQUITY    UNVKII.ED. 

The  respect  with  which  liis  opinions  are  always  quoted  by  the 
Ilabbies  is  irreconcilable  with  tlie  tradition  that  he  was  con- 
verted to  Christianity.  It  was  the  writings  of  this  learned 
Jewish  teacher  upon  Mhich  the  spirit  says  he  wrote.  That 
none  of  the  writin<?sof  llabba  Joseph  have  come  down  to  us, 
except  in  the  Minor  I'rophets,  should  surprise  no  one  ;  for 
luirdly  anything  that  could  throw  light  uj)on  the  origin  of  the 
Jewish  scri})tures  has  been  spareil,  either  by  the  Jews  or  by 
the  C'iiristians. 

liut  we  are  now  called  to  notice  a  statement,  which  if  true, 
will  necessitate  a  modification  of  the  connnonly  sup])()sed 
origin  of  the  Jewish  scriptiu'cs.  The  spirit  says,  that  the 
Jewish  records,  before  the  time  of  Ezra  the  Scribe,  are  all 
j)lagiari7X'd  from  ancient  sacred  Armenian  writings;  and  that 
the  whole  of  the  Pentateuch  really  belongs  to  the  time  of  an 
Armenian  king,  who  was  a  contemporary  of  Psammeticus  the 
Egyptian,  and  was  extant,  and  in  the  library  of  the  Acad- 
emy of  Sora  in  the  3d  century.  Psammeticus  was  king  of 
]']gyi)t  about  15.  (".  (!70,  and  the  Armenian  King  who  was  con- 
temporary with  him  was  perhaps  his  predecessor  of  Haikak 
II.,  who  lived  from  007  to  5W)  ]J.  ('.  His  name  we  cannot  fix. 
lUit  the  king  referred  to  may  be  Haikak  II.,  himself;  for  it  is 
historically  stated  Haikak  11.,  joined  Nebuchadnezzar  in  his 
exi)edition  against  the  Jews,  and  brought  into  Armenia  a  Jew- 
ish noble  named  Sluunbat  with  his  family.  From  this  .Sham- 
bat  descended  the  Armenian  royal  family  of  the  Hagratides  or 
]?agradites,  some  of  whom  still  hold  high  oJllces  in  Pussia." 
It  will  thus  1h'  seen  that  there  was  an  intimate  and  inlluential 
connection  between  tlie  Jews  and  the  Armenians,  just  about 
the  time  that  the  Jewish  Scriptures  were  first  i)ublislu'd,  that 
is  P.  ('.  150.  It  wouhl  tlierefore  seem  that  the  Armenian  j»eo- 
])U'  were  older  as  a  nation  than  the  Assyrians,  and  as  the  spii-it 
of  Haico  testilii'd,  they  had  a  mueh  more  aneient  literature. 

The  si)irit  of  Kabba  Josi'ph  tells  us  that  the  writings  and 
teachings  of  ( ianialiel  have  been  very  much  lami)ered  with  by 
Christians;  and  that  this  was  shown  in  after  times  in  tiie 
writings  of  Moses  of  Chorene,  who  is  claimed  to  have  been  a 
Christian,  but  \\lii>  was  in  fact  an  Ebionile  follower  of  Krish- 
na, and  wIh'U  you  read  about  Josephus  having  been  an  Kliion- 
ite  ( 'liri.--tiaii,  you  inn>t  understand  it  to  mean  the  same  lus 
when  tiie  term  was  apjijied  to  Moses  of  Chorene.     lM>r  the  first 


RABBA  JOSEPH.  353 

time  since  the  Christian  priesthood  gained  an  ascendency  over 
tlie  learning  of  the  worhl,  more  than  thirteen  liun(h-ed  years 
ago,  lias  a  ray  of  light  been  thrown  upon  tlie  nature  of  the 
Ebionite  religion.  In  their  efforts  to  conceal  tlie  fact  that  the 
Ebionites  were  woi-sliii)pers  of  the  Hindoo  Saviour,  Krislina, 
and  not  of  Jesus  Clirist,  everytliing  relating  to  them  as  ti  sc^ci. 
has  been  thrown  into  the  greatest  confusion.  But  now  that  a 
thoroughly  informed  Jewish  spirit  returns  and  testifies  to  V.\i\i 
fact,  all  confusion  and  difficulty  disappears  ;  and  the  orrone- 
ousness  of  the  Christian  statements  regarding  tliem  becomes 
plain  and  unquestionable.  The  most  condensed,  yet,  at  the 
same  time,  comprehensive  account  of  the  Ebionites,  we  find  in 
Chambers' Encyclopaedia.     It  is  as  follows: 

"  Ebionites  (Heb.  ebion,  poor),  a  name  probably  given  origi- 
nally by  tlie  iiierarchical  party  among  the  Jews,  to  those  of 
their  countrymen  who  professed  the  Christian  faith,  and  who 
generally  belonged  to  the  poorer  and  more  ignorant  class; 
(John,  chap,  vii,  48,  49).  Subse(iuently,  it  would  seem,  the 
Gentile  Christians,  mIio  were  ignorant  of  Hebrew,  employed 
it  in  a  distinctive  sense  to  designate  their  Jewish  co-religion- 
ists, who,  in  addition  to  their  belief  of  Christianity,  observed 
the  Mosaic  law.  Irenfeus  is  the  first  writer  who  makes  use  of 
the  name.  It  is  highly  probable  that  the  Ebionites  first  be- 
came an  organized  body  or  sect,  at  Pella,  a  city  in  Pera>a,  on 
the  eastern  side  of  the  Jordan,  whither  they  had  betaken 
themselves  on  the  breaking  out  of  tlie  Roman-Jewish  war  in 
the  time  of  Hadrian.  Here,  indeed,  a  strictly  Jewish-Christian 
churcli  continued  to  exist  down  to  the  fifth  century.  Among 
the  Ebionites,  however,  there  was  by  no  means  a  unanimity 
of  religious  feeling,  or  uniformity  of  opinion.  Two  great 
divergent  parties  are  clearly  recognizable — tlie  Ebionites  proper 
and  the  Ebionitic  Nazarenes.  The  former  were  little  different 
from  Jews  ;  their  conceptions  of  the  Saviour  were  meager  and 
unspiritual.  They  believed  that  Jesus  was  simply  a  man  dis- 
tinguished above  all  others  for  legal  piety — pre-eminently  a 
Jew,  and  selected  as  the  Messiah  because  of  his  superior  Juda- 
ism. Of  coui-se  they  denied  bis  supernatural  birth,  yet  not  ids 
resurrection;  for  'they  lived  in  expectation  of  his  speedy 
return  to  restore  the  city  of  God  tJerusalem),  and  to  re-estab- 
lish the  theocracy  there  in  surpassing  splendor.' — Xeander. 
They  were  the  genuine  descendants  of  those  Judaiscis  who 
plagued  the  church  in  the  time  of  the  Apostle  Paul.  The 
Ebionite  Nazarenes,  on  the  other  hand,  who  at  the  close  of  the 
fourth  century  seem  to  have  dwelt  chiefiy  about  Jiercea  in 


354  ANTIQUITY    UNVEILED. 

lower  Syria,  but  at  an  earlier  period  may  have  been  more 
widely  diffused  were  Jewisli  Christians,  in  tlie  better  sense  of 
the  term.  They  conceived  it  to  bo  their  own  duty  still  to  cir- 
einneise,  keep  the  Sabbatii,  &c. ,  but  they  had  no  wish  to 
ini]>()se  tiie  ])eeuliarites  of  Judaism  on  the  (Jentilo  Cliristiaiis. 
'riu'v  di<l  not  believe  that  Ciiristianity  was  merely  a  jj^lorihca- 
lion  of  Judaism,  but  a  new  life  come  into  tiie  worltl,  in 
wldch  tlie  Centiles  might  at  once  participate,  witiiout  inulcr- 
going  a  JSIosaic  ordeal.  I^iko  the  stricter  Ebionites,  they  used 
a  CiDspel  of  Matthew  ;  but  it  contained  what  the  other  did 
not — an  account  of  the  suixM'natiu'al  conception  and  birth  of 
the  Saviour.  According  to  Neander,  who  has  very  thoroughly 
investigated  the  question,  tliero  were  a  great  many  varieties 
of  opinion  among  tiie  Ebionites,  springing  out  of  the  difler- 
ences  alx)ve  spoken  of,  which  it  would  be  tedious  to  record.  It 
issufflcient  to  say  that  Essenisni  modilied  Ebionism  greatly, 
througii  tlie  introduction  of  a  Jewish  mysticism,  which  recog- 
nized in  Moses  and  Christ  an  inward  indeiitity  of  doctrines, 
and  regarded  them  as  revealersof  the  '  prinuil  religion,'  whose 
teaching,  however,  ha<l  been  sadly  corrupted.  It  is  ex- 
tremely probable  that  an  Essenic  P^bionite  wrotethe  Clementine 
Homilies." 

NV(;  nuiy  liore  reach  .several  rational  conclusions.  1st.  That 
the  Ebionites  Avero  in  no  otiier  sense  Christians,  except 
that  they  regarded  the  Hindoo  Krishna  witii  religious  ven- 
eration. Tliis.  is  made  very  apparent  by  the  admission  that 
Essenism  "modided  greatly"  Ebionism.  lObionism  was  mani- 
festly only  a  juodilied  (Jymnosophism  oldir  than  the  Na/.arito 
or  Na/arcne,  and  the  subsequent  Esscnian  niodilicat ion  of 
Ebionism.  2d.  We  may  rationally  conclude  that  the  Ebionites, 
the  Na/arites  and  the  Esseiies  were  but  (ira'cised  versions  of 
the  (Jymnosophism  of  India,  and  had  nothing  whatever  to  do 
with  Jesus  Christ  or  Ciiristianity.  8rd.  We  may  conclude! 
that  the  priestly  foundi-rs  of  Christianity  could  not  avoid  the 
necessity  of  claiming  the  Ebionites,  the  Nazarites  and  the 
Essenes  as  Christians,  because  tliey  were  the  only  persoi;s  in 
existence  who  during  the  lirst  one  hmnired  and  lifty  yi  ars  of 
tlu'  Christian  era,  coiihl  with  any  show  of  excuse  or  reason  Ic 
called  Cliristians  ;  and  they  wi' re  no  better  off  when  foiMiie 
next  one  hundred  ami  fifty  years  they  weri'  conipellid  to 
recognize  the  Cnostie  and  I'^clcctic  philosophies  as  (  iirislian 
heresits.  W'liat  has  since  been  calUtl  orliiodnx  Ciiristianity 
had  no  I'xistence  until  tin.-  time  of  Ivi:  cbiiis  (^f  (a  sare  a,  in  the 


MATMONIDES.  355 

forepart  of  the  fourth  century.  4th.  We  may  conclude  that 
the  Ebionites  were  not  Christians,  but  followers  of  the  Hin- 
doo teachings  attributed  to  Krislma,  tlie  incarnation  of  the 
spirit  Brahma,  the  Hindoo  Saviour  of  men.  It  is  just  this  that 
the  testimony  of  Ilabba  Joseph  shows.  He  says  the  Ebionites 
of  the  time  of  Gamaliel  and  Josephus  were  all  tainted  with 
Gymuosopliism.  They  were  Jews  who  had  become  acquainted 
with  the  Indian  philosophy,  tlirough  Apollonius  of  Tyana. 
We  hope  yet  to  be  able  to  find  some  direct  reference  to  Rabba 
Joseph,  or  Joseph  the  Blind. 

The  spirit  says  that  he  has  felt  it  his  duty  in  connection 
with  many  spirits  of  the  sixth  century,  to  bring  to  light  the 
Armenian,  Pythagorean,  Judean,  Gnostic  and  Eclectic  sys- 
tems, the  writings  concerning  which  are  sufficiently  extant  to 
overthrow  the  scheme  of  tlie  Christian  priests  to  conceal  or 
destroy  them.  From  which  we  infer  that  it  was  in  the  sixtli 
century  that  the  wholesale  destruction  of  tlie  literature  of  the 
philosophies  named  was  entered  upon  ;  and  further,  that  those 
who  Avere  engaged  in  that  destruction  ^re  yet  to  testify  in  cor- 
roboration of  what  spirit  Rabba  Joseph  had  said. 


POSES   IVTAUVTOrllDES. 

The  Learned  Moorish  Jew. 


"  Peace  be  with  you  : — My  teacher  in  the  mortal  life  was 
a  follower  of  the  Alexandrian  or  Aristotelian  philosophic  prin- 
ciples. His  name  was  Averi'oes.  I  became  deeply  interested  in 
wliat  he  sliowed  to  me  in  writings  tliat  were  then  extant.  Jkit 
owing  to  the  fanaticisms  of  my  countrymen  who  were  Moliam- 
medaus,  I  was  obliged  to  disguise  my  real  views  tlirough  life. 
In  reality  I  was  a  follower  of  Aristotleand  Apollonius  of  Tyana. 
There  were  two  Apollonian  systems  ;  one  that  passed  toward 
the  East,  and  the  other  toward  tlie  West.  The  Western  system 
passed  through  the  hands  of  Potamon,  Ammonius  Saccas, 
Plotinus  and  other  men  of  that  school.  It  was  a  strange  posi- 
tion that  I  occupied — an  Eclectic  philosopher  in  a  jMohamme- 
dan  country.  But  my  school  was  private.  Our  investigations 
had  to  be  carried  on  very  much  as  your  investigations  of  Spirit- 
ualism are  carried  on  now,  in  private  apartments  of  our  own. 


856  ANTIQUITY   UNVEILED. 

In  Cordova,  in  my  time,  about  A.  D,  1200,  our  investigation  of 
alchemy  and  science,  althougii  not  interfered  witl»  by  tlie 
government,  could  not  be  openly  exposed.  Tliere  is  one  i)oint 
on  wliich  I  want  to  enligliten  you.  There  are  thousands  of 
spirits  wlu)  would  kill  me  tliis  instant  if  tliry  could  j)revent 
wliat  I  am  about  to  tell  you.  It  is  this.  The  Augian  Codex, 
winch  is  dainu'd  to  have  l)een  written  in  the  9tli  century,  and 
winch  is  now  in  tlie  Cambridge  I>il)rary,  afTords  the  clearest 
and  most  positive  proofs  that  Apollonius  was  St.  Paul.  Another 
thing  I  want  to  tell  you  is,  that  tlie  Alexandrian  (*odex  was 
well  known  and  read  among  the  Moors  of  my  time,  and  was 
believed  by  many  of  them.  That  will  have  to  close  my  com- 
munication." 

Refer  to  Chambers'  Eucyclopa?dia  for  account  of  Moses 
Maimonides. 

The  spirit  of  this  learned  Jewish  Spiritualist  returned, 
and  under  themost  adverse  circumstances,  succeeded  in  giving 
that  most  valuable  connmniication.  That  the  spirit  knew 
whereof  he  testified  is  evident,  and  hence  the  vast  importance 
of  his  testimony'.  He  tells  us  that  his  teacher  was  A verroes, 
and  that  he  became  deeply  interested  in  what  his  nuister 
showed  him  in  writings  that  were  then  extant.  Now,  if  we 
know  who  Averroes  is,  we  may  have  some  idea  of  what  it  was 
lie  pointed  out  to  Maimonides  which  so  interested  him.  For 
account  of  Averroes  we  refer  to  American  Cyclopsedia. 

In  the  work  above  referred  to  may  be  found  a  historical 
account  of  this  distinguished  man  under  whose  instruction 
Maimonides  Itecame  actiuainted  with  the  (Jreek  philosophical 
.systems,  and  laid  the  foundation  of  that  vast  knowledge  whidi 
lie  displayed  in  his  later  life  and  labors.  We  are  led  to  infer 
from  the  testimony  of  tlii'  spirit,  that  Averroes,  in  professing 
the  Aristotelian  i)hilosoj)hy,  did  so  to  disguise  his  still  stronger 
attraction  to  the  pliiIosoj)liical  system  of  Apollonius  of  Tyaiia. 
This  was  the  course  taken  in  Italy  some  two  hundred  and  lifty 
years  later,  by  (Jeorgius  (Jemistus  and  Cosmo  de  Medici  ;  and 
there  is  no  reason  to  believe  that  the  latter  adopted  that  course 
from  the  exaiin)le  of  Averroes  and  Maimonidi^s.  That  all  four 
of  thes<'  distinguished  men  were  conversant  with  the  philoso- 
jihy  of  Aiiolloiiius  of  Tyana  there  can  be  little  <loubt,  and  tluy 
knew  and  understood  its  true  relation  to  what  was  called 
Christianity. 
The  spirit  tells  us  what    is  undoubtedly  true,  but  what  has 


MAIMOXIDES.  357 

not  been  known  for  several  centuries  ;  that  is,  that  there  were 
two  Apollonian  systems,  one  of  which  took  root  in  the  East, 
the  other  in  tlie  West ;  and  that  the  Western  system  was  mod- 
ified by  Potamon,  Ammonius  Saccas,  Plotinus,  and  otliers  of 
the  Alexandrian  school.  The  natural  inference  is,  that  the 
Apollonian  system  of  the  East  was  more  nearly  what  Apollo- 
nius  taught.  It  was  no  doubt  owing  to  that  divergence  in  the 
respective  Apollonian  systems  that  ever  since  it  has  been  im- 
possible to  reconcile  the  Greek  Catholic  and  Roman  Catholic 
churches,  and  unite  them  under  one  theological  system.  Mai- 
monides,  as  a  spirit,  tells  ns  that  he  Avas  an  adherent  of  the 
Western  Apollonian  system,  or  that  sj'stem  that  underwent 
the  Eclectic  modifications  of  the  Alexandrian  school.  He  states 
that  he  taught  the  Apollonian-Eclectic  doctrines  privately,  as 
the  Mohammedans  were  at  that  time  very  intolerant  toward 
the  people  of  other  religions,  in  Spain.  He  compares  his  school 
to  our  spiritual  circles.  While  the  philosoiihy  of  Aristotle 
served  to  conceal  tlie  Apollonian  doctrines,  alchemy  and  sci- 
ence served  as  an  excuse  for  the  experimental  investigations  of 
spiritual  phenomena  by  Maimonides  and  his  followers. 

That  Maimonides  was  a  Spiritualist  is  evident  from  the 
whole  tenor  of  his  literary  labors,  in  the  direction  of  spiritual- 
izing Judaism.  That  the  Jews  should  have  come  to  regard 
Maimonides  as  second  only  to  Moses,  the  great  law-giver  of 
the  Jews,  shows  how  nearly  Maimonides  came  to  leading  the 
Jews  from  dead  materialism  into  the  living  light  of  spiritual 
truth.  Tliat  Maimonides  should  have  endeavored  to  explain 
by  the  light  of  reason,  the  Bible,  and  all  its  written  as  well  as 
implied  precepts  ;  and  that  he  asserted  tliat  all  alleged  mira- 
cles, whether  Jevrish  or  Christian,  could  not  have  been  wrought 
in  opposition  to  the  physical  and  everlasting  laws  of  nature ; 
sliow  how  fully  he  had  attained  a  position  not  a  whit  behind 
the  most  advanced  Spiritualists  of  to-day.  We  ask  the  reader 
to  re-read  and  ponder  upon  the  account  of  the  religious  and 
philcsophical  views  of  Maimonides,  as  given  in  Cliambers' 
Encyclopaedia,  if  tliey  want  to  know  M'hat  tlie  most  advanced 
spiritual  pliilosopliy  embraces.  We  are  simply  amazed  to  see 
how,  under  the  disadvantages  which  then  prevailed,  Maimon- 
ides should  have  taken  a  position  more  tlian  seven  luindred 
years  in  advance  of  his  time.  But  for  the  return  of  his  spirit, 
tliis  most  interesting  fact   would   never  perhaps  liave  been 


368  ANTIQUITY  UNVEILED. 

known  to  mortals.  The  spirit  then  tells  us  that  there  were 
thoui^ands  of  spirits  who  would  destroy  him,  if  })ossihk',  to 
prevent  him  testifying  to  the  one  faet  that  seems  to  have  been 
liis  main  olyect  in  returning,  and  that  one  fact  nothing  less 
than  that  "the  Augian  Codex  affords  the  clearest  and  most 
absolute  proofs  that  ApoUonius  was  St.  Paul."  In  relation  to 
the  Augian  ("odex  we  refer  to  MeClintock  and  Strong's  Cyclo 
j^H'diaof  Biblical  Literature. 

Tlie  spirit  tells  us  that  the  Alexandrian  Codex  was  well 
known  and  read  among  tlie  Moors  of  his  time,  and  was  believed 
by  many  of  them.  If  this  was  the  fact,  as  we  have  no  doubt 
it  was,  it  only  shows  that  it  was  regarded  by  the  Arabian 
Moors,  as  an  Eastern  and  not  a  Judean  production.  Thus  do 
the  facts  accumulate,  all  pointing  to  the  Apollonian  origin  of 
the  "  Holy  Scriptures,"  as  they  are  called.  But  we  must  here 
rest  for  the  present.  Words,  however,  fail  to  exj)ress  the  aston- 
ishment we  feel  at  these  spirit  revelations  of  long  concealed 
and  important  historical  facts. 


PJ^OCOPIUS. 

The  Greek  Secretary  of  Belisarius. 


"  I  onEET  YOU,  Piu  : — My  name  when  on  earth  was  Proco- 
pius.  1  was  the  Greek  secretary  of  JJelisarius.  The  principal 
jK'riod  of  my  life  was,  from  A.  J).  o.">4  to  5(m.  I  wrote  a  history 
of  the  emperor  Justinian,  and  this  is  the  only  ])art  of  my  writ- 
ings that  has  not  been  <'oncealed  or  destroyed.  But  I  also 
wrote  on  many  religious  toi>ics.  I  was  a  follower  of  the  em- 
peror Julian,  tiiat  is  I  was  a  Pythagorean  or  IMatonist,  those 
two  systems  of  j)hil()soi)hy  being  nearly  the  same.  1  did  not 
feel  inclined  to  embrace  either  of  the  other  religions  of  my 
time.  Tiiere  were  none  that  seemed  .so  sensible  as  the  writings 
of  Pytlii'.goras  and  Plato.  I  tiiink  th<«  Kciecties  by  tlieir 
amalgamation  of  religious  and  pliilosophical  doctrines,  ruined 
the  beauty  of  the  text  of  Plato.  1  had  no  sympatliy  witli 
eitiier  of  the  parties  in  the  contention  that  was  carried  on  I>y 
Kus»i>ius  Pam])hilus  and  others  of  the  disputants  of  that  and 
snbs((|Ueut  times.  The  Krishna  of  India  wliich  had  been 
woi>liippcd  iufore  the  lime  of  Kiistbiiis,  was  a  l)la<'k  man, 
antl  il  \va.-  10iisrl)ius  who  ciiangid  iiim  into  a  .b\v  instead  of  a 


PROCOPIUS.  359 

Hindoo.  He  thought  that  more  followers  could  be  obtained 
for  a  white  Christ  than  for  a  Hindoo  one.  But  prior  to  that 
time,  in  all  the  temples  erected  for  the  worship  of  Krishna,  he 
was  represented  as  a  Hindoo.  The  words  put  into  the  mouth 
of  Julian  in  relation  to  deifying  the  Judean  Saviour,  in  his 
dying  hour,  are  not  true  in  any  sense  whatever.  He  defied  all 
tiie  gods.  He  was  in  fact  a  Deist  or  believer  in  one  overruling 
power,  or  God.  But  in  my  time  gods  were  not  looked  upon  a.s 
spirits.  The  god  idea  meant  something  great — immeasurable  ; 
something  that  mortals  could  not  comprehend,  and  with  whom 
only  spirits  could  converse  with,  i  knew  that  mortals  could 
converse  with  spirits.  I  conversed  with  them  myself,  when  in 
the  mortal  form  ;  and  I  was  told  many  things  by  them  that 
were  both  true  and  false,  as  I  have  found  as  a  spirit.  But  it  is 
due  that  I  should  say  this  for  many  spirits ;  they  do  jiot  lie 
wilfully — they  know  no  better.  When  I  lived  everything  re- 
lating (o  religion  was  in  a  fearful  chaotic  state,'  and  many 
spirits  were  as  much  confused  as  mortals,  especially  in  relation 
to  such  matters." 

Refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  Procopius. 

As  the  testimony  of  this  spirit  is  in  several  respects  most 
valuable,  we  will  add  some  comments  upon  his  literary  attitude 
in  respect  to  religion.  We  cite  what  is  said  of  Procopius  in 
McClintock  and  Strong's  Cyclopaedia  : 

"As  a  historian  Procopius  took  Herodotus  as  his  pattern,  and 
even  remembers  his  master's  fatalism  in  the  material  concep- 
tion of  history.  Procopius  assumes  the  role  of  a  sceptic,  and  as 
such  regards  himself  as  above  all  positive  religion  and  dog- 
matic disputes.  On  account  of  the  cold,  unsympathetic  manner 
in  which  he  writes  of  Christianity,  some  have  not  believed  him 
a  Christian,  but  a  deist,  Jew,  or  even  a  heathen.  He  was, 
however,  at  least  in  outward  confession,  a  Christian,  as  appears 
from  his  second  work,  Peri  Ktismaton,  De  ^Edificiis,  which 
contains  a  history  of  all  the  churches,  convents,  and  other 
public  buildings  reared  under  Justinian  at  the  public  expense 
in  the  Roman  empire.  Another'  of  his  writings,  entitled 
Anekdota,  or  Sacred  History,  in  thirty  cliapters,  is  a  sort  of 
complement  to  the  books  De  Bellis.  Justinian  and  Theodora 
are  here  painted  in  the  darkest  colors.  Procopius  says  that  he 
wrote  it  because  in  his  first  work  he  could  not,  through  fear  of 
torture  and  death,  speak  of  living  persons  as  they  deserved. 
Some  grossly  ol)scene  i)assages  concerning  Tlieodora,  who  was 
evidently  a  very  bad   woman,   have  been  expunged  in  most 


360  ANTIQUITY   UNVEILED. 

editions.      Thero  seems  little    doubt  that  Procopius  was  the 
author  of  the  work." 

As  Justinian  is  regarded  as  one  of  the  great  lights  of  the 
early  Christian  ages,  it  may  not  be  amiss,  in  this  eonneetion  to 
know  who  the  Theodora  wsvs,  whom  he  chose  as  his  iissociate 
in  tlie  government  of  tlie  Roman  PZmpire.  It  will  serve  to  show 
the  just  grounds  Procopius  had  for  exposing  the  corruption 
that  reigned  at  the  court  of  Justinian.  This  is  all  the  more 
recpii red,  because  English  Christian  writers  have  made  such 
efforts  to  conceal  these  evidences  of  the  monstrous  nature  of  a 
Ciiristian  religion  that  would  tolerate  such  moral  turpitude. 
We  translate  from  the  French  of  La  Lalle,  in  the  Biographic 
Universelle  : 

"Theodora,  Empress  of  the  East,  wife  of  Justinian,  was  cel- 
ebrated at  once  for  lier  deportment,  the  louness  of  her  origin, 
her  ambition,  her  intrigues,  her  beauty,  and  for  the  force  of 
character  that  slie  displayed  on  some  occasions.  Her  mother, 
51  courtesan  of  the  lowest  stage,  placed  her  in  a  theatre,  with 
her  elder  sister.  Unpossessed  of  talents  or  education,  Theodora 
only  succeeded  in  low  comedy  ;  but  she  became  distinguished 
among  tlie  prostitutes,  by  force  of  immorality.  Applauded  in 
l)ublic  by  tlie  vilest  populace,  she  soon  excited  general  con- 
tempt. A  certain  Ecebolus  took  her  to  Egypt.  Driven  from 
town  to  town  by  the  magistrates,  wlio  saw  with  indignation 
her  corruption  of  youth,  slie  returned  to  Constantinople,  when 
Justinian  allowi'd  himself  to  be  seduced  by  lier  attractions  and 
the  vivacity  of  her  wit.  Heat  first  made  her  his  mistress  under 
tlie  reign  of  Justin,  lavislied  rielies  ui>on  her,  wliich  she  imme- 
diately dissipated,  and  soon  announced  his  intention  of  marry- 
iuir  lier.  (Attliat  time  Justinian  was  invested  witii  governing 
])owt  r. )  Tiie  empress  luiplieniia,  aunt  of  Justinian,  and  Vige- 
lanee,  iiis  mot  lier,  oi)posed  this  dishonoralile  marriage  ;  but 
after  tlie  tleath  of  tliosi' two  princesses,  .liistinian  wrung  consent 
from  tlieaged  emperor,  wlio  even  revolved  tlie  Roman  laws,  in 
virtue  of  wiiicli  the  principal  olhcirs  of  tlie  emi)iie  were  not 
l>ermittetl  to  marry  tiieatrieal  actresses.  Theodora  was  crowned 
witli  .lustiniaii  in  .\.  1).  i'>'27  ;  ami  the  deatii  of  .lustin,  which 
took  place  siiortly  after,  left  him  free,  at  Iiis  will,  to  dispose  of 
the  sovereign  autliority,  wliich  tiic  lihndness  and  weakness  of 
tlic  emperor  <lid  not  allow  liiiii  to  coiilcst.  All  bowed  before 
Theodora.  Ambition,  politics,  even  religion  served  as  pretexts 
for  the  exercise  of  her  revengt's  ;  for  she  somctinus  aflccleil  :i 
gre;il  zeal  for  the  orthodox  religion  as  sin' did  fur  I  he  interests 
of  the  mipiic,  ami  uilh   I  lie  spoil-  "I'  !u  r  \  id  inis  >lie  caused 


PROcoPius.  361 

churches  or  other  public  monuments  to  be  constructed.  *  * 
A  modern  German  jurist,  touched  with  the  fact  that  she  had 
favored  the  work  undertalien  by  Justin  and  Justinian  for  the 
reform  and  compilation  of  the  Roman  laws,  has  sought  to  vin- 
dicate her  memory,  but  his  hypothesis  is  not  sustained  in  the 
face  of  so  much  unanswerable  testimony  and  uncontested  facts. 
Theodora  died  of  a  cancer,  in  the  month  of  June,  5-i8.  Justinian 
was  tlie  only  one  who  mourned  for  her.  He  gave  her  name  to 
several  cities  and  to  a  province.  After  having  traced  a  horrible 
picture  in  his  Anecdotes,  Procopius  praises  her  in  his  history." 

The  reason  why  Procopius  withheld  the  truth  concerning 
Theodora,  in  his  public  history,  is  very  evident.  Procopius 
wrote  for  the  perusal  of  the  emperor  Justinian,  and  did  not 
dare  to  make  known  in  that  history,  facts  which  would  have 
cost  him  his  life  ;  but,  like  the  true  friend  of  humanity  that  he 
was,  he  took  care  to  record  that  truth  for  the  information  of 
after  generations.  "We  are  thus  enabled  to  know  -something  of 
the  characters  of  those  people  who  were  the  most  concerned  in 
fastening  the  curse  of  Christianity  on  mankind.  The  shame- 
less and  degraded  courtesan  becomes  the  empress  of  the  Roman 
Empire,  converts  the  palace  into  a  brothel,  and  while  living  a 
life  of  profligacy  and  shame,  becomes  the  builder  and  endower 
of  Christian  churches,  and  the  beloved  and  flattered  patroness 
of  the  Christian  priesthood  and  religion.  Can  a  religion  thus 
established  ever  be  anything  but  a  curse  to  all  who,  through  the 
systematic  perversion  of  their  mental  and  moral  natures,  be- 
come its  deplorable  victims. 

If  what  the  spirit  of  Procopius  says  is  true,  then  for  the  first 
time  tlie  fact  becomes  known  that  many,  if  not  most  of  his 
writings,  have  been  concealed  or  destroyed  ;  for  he  says  that  in 
addition  to  his  history,  lie  also  wrote  on  many  religious  topics. 
Xotliing  is  more  probable  than  that  such  was  the  fact.  As  to 
the  doubtful  question  of  Procopius's  religious  and  philosophical 
views,  the  spirit  leaves  no  doubt  whatever.  He  tells  us  that 
lie  was  a  follower  of  the  Emperor  Julian,  (the  "Apostate,"  as 
lie  is  called)  ;  in  other  words,  a  Pytliagorean  or  Platonist 
wliich  he  says  were  nearly  similar.  We  liave  here  a  clearer 
exposition  of  the  philosophical  views  of  Julian  than  can  be 
found  in  any  extant  account  of  him.  His  writings  certainly 
show  that  he  was  even  more  of  a  Pythagorean  than  a  Phitonist. 
In  other  words,  he  was  a  Spiritualist,  if  not  a  developed  spir- 
itual medium  ;  for  Pytliagoreanism  was  notliing  less  tlian  a 


362  ANTIQUITY  UNVEILED. 

very  thoroiigli  knowledge  of  spirit  intercourse  with  mortals  and 
tlie  secret  propagation  of  that  knowledge  and  its  proper  uses, 
Procopius  tells  us,  through  a  medium  wlio  never  heard  of  him 
even  by  name,  that  he  did  not  feel  inclined  to  embrace  either 
of  the  other  religions  of  his  time',  Christianity  being  then  the 
most  prominent  one  at  Constantinople,  where  he  resided.  He 
tells  us  that  he  had  no  sympathy  with  either  of  the  parties  to 
the  Christian  controversy,  in  which  Eusebius  took  so  promi- 
nent a  part.  All  this  goes  to  show  that  Procopius  had  no 
leaning  to  Christianity  whatever  ;  and  sets  at  rest  all  questions 
as  to  the  religious  views  of  tliis  very  learned,  accomplished, 
and  able  man. 

Procopius,  speaking  of  what  he  had  everv'  opportunity  to 
know,  say?,  that  the  Krishna  of  India,  who  had  been  worship- 
ped in  the  Roman  provinces  before  the  time  of  Eusebius,  was  a 
black  man,  and  that  it  was  Eusebius  who  changed  him  into  a 
Jew;  because  he,  Eusebius,  thouglit  that  more  followers  could 
be  obtained  for  a  white  Christ  than  a  Hindoo  one.  If  this  can 
be  shown,  l)y  existing  anticjuities,  to  have  been  true,  as  we 
believe  it  can  be,  then  have  we  very  certain  data  to  show  what 
pre-Eusebian  Christianity  was,  and  what  its  post-Eusebiau 
spurious  imitation  is. 

The  spirit  explains  what  it  was,  that  Julian,  in  his  dying 
moments  said.  The  spirit  refers  to  the  allegation  tliat  Julian 
in  the  agony  of  a  violent  death  recanted  his  philosopliical 
views,  and  acknowledged  the  truth  of  Christianity.  The  spirit 
of  Procopius  admits  that  Julian  did  make  a  dying  utterance  of 
his  contempt  for  all  the  gods,  thusshowing  that  he  was  neither 
a  Christian  nor  a  pagan  votary  of  superstition,  but  a  self-poised 
j)hil()soj)her  in  tiiemost  trying  hour  that  a  man  was  ever  called 
to  endure.  Julian  fell  mortally  wounded  at  the  head  of  his 
troops,  while  repulsing  tlie  assault  of  the  Pi'rsian  army,  on  liis 
ri'ar  guard,  on  the  jilalns  of  Maranga,  wliile  retreating  before  it. 
lie  had  held  imperial  power  only  for  tlie  sliort  period  of  one 
year  and  seven  months  ;  but  in  tiiat  time  lie  h:id  given  evidence 
of  tlie  transcendent  great  n«'ss  ami  goodness  of  his  characttT. 
He  died  at  the  too  early  age  of  thirty-two  years.  Had  lie  been 
permitted  to  survive,  there  can  belittle  do;ibt  tliat  pliilosopiiy 
would  have  supplanted  tlie  Christian  and  l'ag;iii  siiperslitions 
of  liis  air«',  and  tin*  t  nil  lis  tliat  have  b««ii  iiiadi-  iiuinitVst 
through  Modirn  Spiritualism,  would  lon^  .-iiuc  have  di^julled 


PROCOPIUS.  363 

the  night  of  ignorance  that  settled  over  the  world  with  the  fall 
of  Flavins  Claudius  Julianus.  This  accomplished  man  died  as 
ho  liad  lived,  a  true  philosopher,  and  with  a  clear  perception  of 
immortality. 

Procopius,  who  was  a  follower  of  Julian,  says  tliat  he  not 
only  knew  that  mortals  could  converse  with  spirits,  but  tiiat 
ho,  himself,  had  conversed  with  them  when  in  the  mortal 
form.  Ho  tells  us,  that,  in  that  way,  he  was  told  many  things 
that  were  true,  as  well  as  many  things  that  were  false,  as  he 
since  found  them  to  be  as  a  spirit.  He  adds  Avhat  is  equally 
true  and  just,  when  he  says:  "Many  spirits  do  not  wilfully 
lie — they  know  no  better."  It  is,  however,  none  the  less  unfor- 
tunate that  there  has  been  and  still  is  so  much  of  spirit  testi- 
mony that  is  the  result  of  the  ignorance,  prejudice  and  dishon- 
esty of  subservient  and  bigoted  sph-its.  The  spirit  makes  the 
further  plea  for  the  untruthful  spirits  of  his  time,  that  every- 
thing relating  to  religion,  was  then  iu  the  greatest  confusion, 
both  in  the  spirit  and  the  mortal  life.  Opinions  are  equally 
unsettled  at  this  time,  and  it  is  to  be  hoped  they  are  destined 
to  become  greatly  niore  so  in  the  near  future  ;  for  in  our  opin- 
ion, a  settled  condition  of  the  human  mind  is  the  death  of  the 
soul.  In  nature,  change  is  the  universal  order  of  things,  and 
man,  mentally,  morally,  physically  and  socially  is  not  such  a 
monster  as  to  have  immunity  from  the  operation  of  that  blessed 
natural  law. 

We  cannot  pursue  these  thoughts  further  now.  But  we  truly 
hope  that  the  time  is  not  far  distant  when  we  may  meet  and 
converse  with  these  ancient  friends  face  to  face,  and  hear  from 
their  own  lips,  the  recitals,  of  the  events  of  the  respective  times 
in  which  they  lived.  It  is,  however,  none  the  less  gratifying 
that  under  the  present  imperfect  conditions  they  can  so  per- 
fectly convey  their  thoughts  to  mortals.  Our  gratitude  to  them 
cannot  be  expressed  in  words. 


864  ANTIQUITY    UNVEILED. 


EUfiOMlOS. 
The  Great  Arian  Leader. 


The  guide  of  the  medium,  introduced  this  spirit  by  saying  : 
"This  spirit  seems  to  liave  great  trouble  to  give  liis  name.  He 
is  very  mucli  opposed  by  spirits  that  are  unfriendly  to  him, 
and  to  his  purpose  in  coming  here.  He  was  an  Arian.  His 
name  is  Eunomius,  and  he  wants  me  to  say  this  to  you." 

"  I  will  salute  you,  sir,  by  saying,  that  there  can  be  no  peace 
while  Christianity  e.xists,  for  it  is  the  religion  of  persecution 
and  death.  Instead  of  Jesus  being  entitled  to  the  designation, 
'The  Prince  of  Peace,'  he  should  have  been  designated  'The 
Prince  of  Errors.'  Jiut  all  this  is  as  nothing.  It  was  only  the 
tloctrines  of  Apollonius  of  Tyana,  ]»romulgated  in  his  day  as 
the  iiighest  morality  that  men  could  conceive  of.  But  to-day, 
before  the  liglit  of  advancing  knowledge,  it  sinks  into  utter 
insignllicance.  floral  i)rinciplc'S  can  be  utilized  under  such 
conditions  as  they  meet.  When  I  lived  on  this  mortal  plane, 
1  was  a  rabid  Arian.  What  fools  we  mortals  were  to  'ight  over 
the  rt'spccllve  tenets  of  our  ideal  creeds  !  for  there  is  no  creed 
nowe.xtant,  but  is  based  upon  ideal  ]>resumption.  Allthat  I  have 
to  comfort  me  in  spirit  life  is  this,  that  I  took  the  course  I  did, 
thinking  that  I  was  doing  riglit.  You  must  remember  that  it 
is  a  strictly  sjiiritual  principle  that  if  you  are  enthusiastic  and 
honest  in  what  you  teach,  you  are  never  condemned  in  spirit 
life  for  it.  In  relation  to  my  mortal  contests  and  contentions 
with  the  bishoi)s  of  my  time,  I  have  sim})Iy  this  to  say,  that 
we  never  fought  al)out  Jesus.  The  Arian  and  Athanasian  con- 
troversy was  simply  a  tight  <ner  the  Kristos  of  the  East  and 
the  Hesus  of  the  West.  This  was  the  real  subject  of  contro- 
versy between  Ariusand  .Vthanasius." 

Here  the  communication  abruptly  terminated,  the  guidt' of 
the  me<lium  stating  that  the  sjiirit  was  so  opposed  that  he 
could  iiold  the  medium  no  longer.  Wi*  refer  to  Smith's  (ireek 
and  Uoman  Biographical  Dictionary  for  aci-ount  of  Eunomius. 

In  the  account  of  Kunomius  as  referred  to,  is  related  that  all 
his  works  were  destroyed  by  imperial  edict.  Is  it  not  a  most 
signilieant  fact  that  such  special  pains  were  taken  i>y  the 
Cliri^lian    pri<-sts  aixl  (-mpi-rors  of  Kome  to  destroy  the  works 


EUNOMIUS.  365 

of  Eunomius?  Not  only  were  the  works  of  Eunomius  destroyed 
but  also  the  works  of  those  orthodox  Christian  writers  who 
attempted  to  answer  his  reasoning  against  the  so-called  ortho- 
dox Christianity.  Why  were  the  latter  destroyed,  if  not 
because  they  disclosed  just  what  it  was  that  Eunomius  was 
contending  for?  The  boasted  established  Catholic  Christian 
Church,  as  late  as  the  beginning  of  the  fifth  century,  could  not 
afford  to  have  the  Arian  views  of  Eunomius,  even  remotely 
undci-stood  ;  and  so,  by  decree,  the  imperial  and  priestly  rulers 
of  Rome  sought  to  destroy  all  trace  of  the  great  secret  that  the 
writings  of  Eunomius  disclosed.  What  was  that  secret?  Noth- 
ing more  nor  less  than  that  orthodox  Christianity  was  a  mon- 
strous sacerdotal  imposition,  which  was  being  forced  upon  the 
ignorant  masses  of  the  Roman  empire  by  the  combined  power 
of  the  civil  and  priestly  rulers  of  that  mighty  nation.  Little 
did  these  artful  and  selfish  foes  of  truth  dream,  that  in  spite  of 
their  efforts  to  conceal  their  infernal  work  and  silence  the  able 
mind  of  grand  old  Eunomius,  that  the  time  would  come  when 
his  outraged  spirit  would  return  and  expose  their  villainy  to 
the  gaze  of  all  coming  generations  of  mankind.  Justice  may 
slumber  long,  but  at  last  awakes,  and  retribution  follows. 
Truth  maybe  buried  beneath  the  accunuilated  error  of  ages; 
but  the  time  comes  when  its  light  bursts  forth  with  resistless 
might,  striking  terror  to  the  hearts  of  error's  minions.  So  in 
this  instance,  when  the  spirit  of  Eunomius,  after  nearly  fifteen 
hundred  years  of  anxious  and  fruitless  waiting  for  an  oi:)portu- 
nity  to  vindicate  his  memory,  finds  that  he  is  beset  with  these 
myrmidoms  of  bigotry  and  error  from  the  spirit  side  of  life,  up 
to  the  last  word  he  uttered  ;  but  in  vain.  Eunomius  disclosed 
the  real  issue  in  the  controversy  between  Arius  and  Anathasius 
and  their  respective  adherents  and  followers.  That  issue,  Eu- 
nomius tells  us,  was  not  about  the  heathen  doctrine  of  a  triune- 
god,  nor  about  the  inferiority  of  the  Son  to  the  Father  God,  as 
the  Christian  hierarchy  have  sought  to  make  the  world  believe  ; 
but  it  was  whether  the  Christos  of  the  Armenian  and  Grecian 
Gymnosophists,  as  worshipped  by  the  Ebionites,  Nazarites, 
Essenes,  Gnostics  and  Eclectics,  should  prevail  as  the  theologi- 
cal representative  of  a  universal  religion,  over  the  Scandina- 
vian, Germanic,  Celtic  and  Gallic  Hesus. 

It  was  undoubtedly  to  settle  this  great  and  essential  point, 
that  Athanasius  prevailed  uj^on  Constantine  to  convene  the 


366  ANTIQUITY   UNVEILED. 

first  general  council  of  so-called  Christian  bishops  that  wasever 
held,  at  Nicjie,  in  A.  D.  32.5.  And  by  tiiis  connnunication  of 
P^unoTuius  we  are  made  acquainted  with  the  reason  why  no 
record  was  kept  of  the  proceedings  and  discussions  of  that  most 
important  and  memorable  Christian  council.  It  has  ever  betMi 
a  puzzle  to  modern  Christian  writers  and  critics  wliy  there  was 
no  record  preserved  of  tlie  details  of  the  action  of  tlie  Couneil 
of  Nice.  Tliat  such  a  record  was  made  seems  certain,  but  for 
some  reason  that  could  not  be  avoided,  it  has  been  destroyed. 
Refer  to  Dr.  Nathaniel  Lardner,  in  chapter  Ixxi  of  his  work 
treating  of  the  Council  of  Nice. 

In  the  work  of  Dr.  Lardner  above  referred  to,  our  readers 
will  find  all  that  has  been  permitted  to  come  down  to  us  con- 
cerning the  objects  and  actions  of  the  Council  of  Nice,  as  colla- 
ted by  the  learned  and  pious  Dr.  Lardner,  in  order  to  sliow 
that  the  facts  have  never  been  permitted  to  become  known  to 
modern  Christians  or  to  the  world.  Dr.  Lardner  very  justly 
admits  that  it  is  preposterous  to  suppose  that  the  Meletian 
controversy,  or  fixing  the  time  of  celebratitig  Easter,  had  any- 
tiiing  especially  to  do  with  the  convening  of  the  Council  of 
Nice,  and  that  the  determination  of  tiie  Arian  controversy  was 
the  gr(>at  object  for  which  tliat  Council  was  called  togetiier  by 
tile  Roman  P^mperor,  Constantine  tlie  Great.  Tlie  (piestioii 
tlierefore  comes  up  as  to  wliat  the  Arian  controversy  was;  and 
Dr.  Lardner  cites  tiie  ecclesiastieal  liistories  of  Socratrs  and 
So/.omon  to  sliow  tliat  it  consisted  simply  of  a  dispute  ius  to 
whether  the  word  consubstantial  was  or  was  not  properly 
applicable  to  the  relations  of  the  bread  and  wine  usod  in  the 
Kueharistic  ceremonial,  to  the  Ixuiy  and  blood  of  "the  Son  of 
(Jod."  The  nianifi'st  disgust  displayed  by  Dr.  Lardner  for  the 
alleged  action  of  the  Couneil  of  Nice,  shows  how  trivial  a  mat- 
ter he  eonsidi-red  this  absurd  jx)int,  as  a  ground  for  convening 
a  general  couneil.  In  view  of  these  concessions  on  the  part  of 
.M)  k-arned  and  critical  a  Christian  writer  as  Dr.  Lardner,  we 
feel  warranted  in  concluding  tliat  in  its  origin,  what  is  ealh-d 
the  Arian  controversy,  was  something  very  did'erent  from 
what  it  iK-eame  after  the  meeting  of  the  Couneil  of  Ni.-e.  It  is 
true  that  after  the  time  of  Arius,  and  the  unn'leuting  and 
niiinleroiis  decree  against  the  concealing  of  his  writings,  and 
their  universal  destruction,  his  opp(»nents  and  eiieniies  nar- 
rowed it  down  to  the  doctrinal  question  which  has  been  u.sed 


EUXOMIUS.  367 

to  cover  up  and  conceal  the  real  question  raised  by  Arius.  It 
must  never  be  forgotten  that  the  Arian  controversy  began  at 
Alexandria,  in  Egypt,  in  tlie  early  part  of  the  fourth  century, 
at  a  time  when  the  learning  of  tlie  world  had  met  at  that  great 
literary  centre,  through  the  commercial  intercourse  between 
Europe  and  Asia  by  way  of  Alexandria.  Prior  to  that  time, 
Avhile  there  is  frequent  and  general  mention  of  Kristos  and  tlie 
worship  of  that  Hindoo  deity  throughout  the  provinces  of  the 
Roman  Empire,  by  Jew  as  well  as  Gentile  writers,  there  is  no 
where  to  be  found  any  authenticated  mention  of  Jesus,  Jesus 
Christ,  Jesus  of  Nazareth,  Jesus  the  Son  of  God,  Jesus  the  Son 
of  Mary,  or  any  such  person  as  the  Cliristian's  God.  It  was  not 
until  after  the  meeting  of  the  Council  of  Nice,  that  the  name 
of  Jesus  was  given  to  the  god,  who  up  to  that  time  had  been 
known  to  the  Armenians,  the  inhabitants  of  Asia  Minor,  and 
tlie  Greeks  as  Kristos,  and  to  the  Latins  as  Christos.  Why  is 
the  name  Jesus  coupled  witli  Kristos  or  Cliristos,  from  that 
time  forward?  Tliat  is  the  question  which  the  communication 
we  are  considering  solves. 

Eunomius,  whose  spirit  purports  to  give  that  communication 
was  a  most  decided  and  persecuted  Arian,  who  lived  and  ad- 
hered to  the  opinions  of  Arius,  so  ably  and  renownedly,  shortly 
after  tlie  deatli  of  the  latter,  and  must  have  known  just  what 
the  difference  between  Arius  and  his  enemies  was.  If  tlie 
communication  is  autlientic,  we  cannot  see  how  its  truthful- 
ness can  be  questioned,  for  it  is  so  entirely  consistent  witii  all 
the  collateral  facts.  Is  the  communication  authentic?  If  not, 
what  is  it?  We  positively  know  that  neither  the  medium  nor 
ourself  had  any  conscious  agency  in  its  production.  The  me- 
dium was,  as  we  know,  unconsciously  entranced  when  it  was 
given  ;  and  our  own  mind  was  so  entirely  occupied  in  record- 
ing the  words  as  they  fell  from  the  medium's  lips,  as  to  have 
no  time  to  think  of  anything  else.  The  communication  cannot 
be,  possibly,  otherwise  than  from  some  spirit  intelligence.  Was 
that  spirit  intelligence  Eunomius?  Why  not  ?  We  can  see  no 
good  reason  to  question  that  it  is  from  him,  and  every  reason 
to  question  that  it  came  from  some  spirit  personator  of  Euno- 
mius. The  spirit  is  entirely  frank  in  admitting  his  folly  in 
wasting  his  mortal  life  in  a  useless  fight  about  ideal  creeds; 
and  says  that  his  only  consolation  for  that  folly,  as  a  spirit,  is, 
that  he  was  sincere  in  Avhat  he  did.    It  is  this  spirit  who  says: 


868  ANTIQUITY   UNVEILED. 

"  In  my  mortal  contests  and  eontentions  with  the  bishops  of 
my  time,  I  have  simply  this  to  say,  tliat  we  never  fonglit  jilK)Ut 
Jesns.  The  Arian  and  Atlianasian  controversy,  was  simply  a 
fight  over  the  Kristo.s  of  tlie  East  and  tiie  Hesns  of  tlie  West. 
This  was  the  real  sul)jeet  of  controversy  between  Arins  and 
Athanasius."  It  is  trne  tliis  is  too  brief  an  explanation  of  tiiat 
great  tlieologlcal  controversy,'  bnt  it  serves  to  explain  it  iu  a 
marvellous  degree.  The  spirit  intended  to  proceed,  but  he  was 
so  beset  by  adverse  spirit  forces  that  he  was  compelled  to  yield 
the  control  without  finishing  what  he  intended  to  say  by  way 
of  further  explanation.  Tliat  tlie  spirit  was  tlius  interfered 
with  by  spirits,  who  were  hostile  to  the  truth  being  made 
known,  is  sutTicient  proof  of  the  importance  they  attached  to 
the  spirit  testimony  of  Eunomius. 

Who,  then,  was  the  Kristos  of  the  East?  lie  was  the  incar- 
nated spirit  of  the  Hindoo  god  Brahm,  who  in  course  of  time 
became  the  Abraham  of  the  Jewish  and  Christian  Scriptures, 
the  name  signifying  Father  IJrahm,  or  Father  God. 

We  must  add  some  facts  that  will  siunv  that,  in  truth,  up  to 
the  time  when  Eusebius  wrote  his  Ecclesiastical  History,  be- 
tween A.  D.  325  and  340,  tiie  name  of  Cliristian,  was  little 
known,  if  known  at  all,  and  the  religion  called  Christianity 
was  much  older  than  eitiier  the  Jewish  or  Christian  religions. 
W\' cite  the  following  from  the  seventy-second  chapter  of  Dr. 
Lardner's  Works.     He  says  : 

"The  title  of  the  foin-tii  chapter  of  the  first  book  of  Ecclesi- 
astical History"  [of  Eusebius,  bishop  of  Ca'saiva]  "is  to  this 
l)urpose  :  'That  the  religion  i)ul»lislied  by  Jesus  Christ  to  all 
nations,  is  neither  new  nor  strange.'  'For  though,'  says  lie, 
'without  controvei-sy,  we  are  of  late,  and  the  name  of  Christ- 
ians is  indeeil  new,  and  has  not  long  obtaim-d  over  the  world  ; 
yet  our  manner  of  life  and  the  i)rincij)k's  of  our  religion  have 
not  been  lately  devised  by  us,  but  were  instituted  and  obsirved, 
if  I  may  so  say  from  the  beginning  of  the  world,  by  good 
men,  ac-<'epted  of  God,  from  those  natural  notions,  which  are 
inil>lanted  in  men's  minds.  This  I  shall  show  in  tli<'  followii  g 
manner  :  It  is  well  known  that  the  nation  of  the  H(bnws  is 
not  new,  but  distinguished  by  its  anti(iuity.  Tluy  bavt- writ- 
ings eontaining  accounts  of  ancient  men  ;  few  indeed  in  num- 
ber, but  very  eminent  for  piety,  Justice  and  every  other  virtue. 
Of  whom  some  lived  before  the  tlood,  others  since,  sons  and 
grandsons  of  Xoah  ;  j).irticularly  Abraham,  whom  the  Hebrews 
glory  in  as  the  father  and  founder  of  their  nation.     And  if  any 


EUNOMIUS.  369 

one,  ascending  from  Abraham  to  the  first  man,  should  affirm, 
t  lint  all  of  them  who  were  celebrated  for  virtue,  were  Christ- 
ians in  reality,  though  not  in  name,  he  would  not  speak  much 
beside  the  truth.  For  what  else  does  the  name  of  Christian  de- 
note, but  a  man,  who  by  the  knowledge  and  doctrine  of  Jesus 
Christ,  is  brought  to  the  practice  of  sobriety,  righteousness, 
patience,  fortitude,  and  the  religious  worship  of  the  one  and 
only  God  over  all.  About  these  things  they  were  no  less  solici- 
tous than  we  are  ;  but  they  practiced  not  circumcision,  nor  oli- 
served  Sabbaths  any  more  than  we ;  nor  had  they  distinction 
of  meats,  nor  other  ordinances,  which  were  first  appointed  by 
Moses.  Whence  it  is  apparent  that  that  ought  to  be  esteemed 
the  first  and  most  ancient  institution  of  religion,  M'hich  was 
observed  by  the  pious  about  tiie  time  of  Abraham,  and  has 
been  of  late  published  to  all  nations,  by  the  direction  and  au- 
thority of  Jesus  Christ.'  " 

We  have  here  the  admission  by  the  originator  of  what  is 
called  orthodox  Christianity,  that  the  Christian  religion  did 
not  originate  with  Jesus  Christ,  and  that  Christianity,  as  such, 
was  new  as  late  as  three  hundred  and  twenty-five  years  after 
the  pretended  birth  of  Jesus  Christ.  In  that  admission,  Euse- 
bius  concedes  that  what  he  called  the  Christianity  of  the  pre- 
ceding three  hundred  and  twenty-five  years,  was  the  religion 
that  was  instituted  before  or  about  the  time  of  Abraham,  the 
Ab-Brahm  or  Father  Brahm  of  the  Hindoos.  Here  we 
have  the  founder  of  orthodox  Christianity  conceding  that 
the  Christianity  attributed  to  Jesus  Christ,  was  not  the 
religion  of  that  Jesus  Christ,  but  merely  adopted  and  promul- 
gated in  his  name  by  Eusebius  and  his  Christian  coadjutors, 
at  the  time,  or  after  the  Council  of  Nice.  Is  it  any  wonder 
that  the  teachings  that  were  attributed  to  Crishna,  more  than 
thirteen  hundred  years  before  that  time  were  called  Christian 
teachings  ;  and  that  the  Ebionite,  Xazarite,  Essenian,  Apol- 
lonian, Gnostic,  Eclectic,  and  Xeo-Platonic  followers  of  tlie 
Hindoo  Crishna  should  be  regarded  and  treated  by  subsequent 
Christian  writers  as  heretical  Christians;  as  if  it  were  possible 
for  the  originals  to  be  the  heresies  of  that  which,  at  a  later 
period  of  the  world's  development,  grew  out  of  those  original 
tenets  and  doctrines  !  But  there  is  one  thing  that  must  never 
be  forgotten,  that  it  was  the  Hindoo  Christ  who  was  a  shepherd, 
and  not  the  Jesus  Christ  of  Judea,  who  was  the  son  of  a  car- 
penter, and  who,  as  is  alleged,  worked  at  his  father's  trade. 


370  ANTIQUITY    UNVEILED. 

We  may  therefore  very  well  understand  to  whom  the  follow- 
ing portion  of  the  tenth  chapter  of  .St.  John  applies: 

"  Tlien  .said  Jesus  unto  them  again,  Verily,  verily,  I  say  unto 
you,  I  am  the  dtx)r  of  the  sheep. 

"  All  that  ever  came  before  me  are  thieves  and  robbers  :  but 
the  sheep  did  not  hear  them. 

"lam  the  door:  by  me  if  any  man  enter  in,  he  shall  be 
saved,  and  sliall  go  in  and  out,  and  find  out,  and  lind  pasture. 

"The  thief  cometh  not,  but  for  to  steal  and  kill,  and  to  de- 
stroy ;  I  am  come  that  they  may  have  life,  and  that  they 
nnght  have  it  more  abundantly. 

"  I  am  the  good  shepherd  :  tlie  good  shepherd  giveth  his  life 
for  his  sheep. 

"  But  he  that  is  a  hireling,  and  not  the  shepherd,  whose  own 
the  sheep  are  not,  .seeth  the  wolf  connng,  and  leaveth  the 
sheep,  and  tleeth  ;  and  the  wolf  catcheth  them,  and  scattereth 
the  sheep. 

"  The  hireling  fleeth,  because  he  is  a  hireling,  and  careth  not 
for  the  sheep. 

"  I  am  the  good  shepherd,  and  know  my  sheep,  and  am 
known  of  mine. 

"As  the  Father  knoweth  me,  even  so  know  I  the  Father; 
and  I  lay  down  my  life  for  my  sheeji.  And  other  sheep  I  have, 
which  are  not  of  this  fold  ;  tliem  also  i  must  bring,  and  tiiey 
.shall  hear  my  voice  ;  and  there  sliall  be  one  fold  and  one 
shepherd." 

Now  tlio.se  words  put  into  the  mouth  of  Crishna  by  his 
discii)le  Arjoun,  had  some  analogy  and  unmistakable  meaning  ; 
for  Crishna's  business  in  early  life,  it  is  said,  and  by  his  fol- 
lowers believed,  wjus  that  of  a  shepherd,  whose  duly  it  was  to 
guard  the  sheep  under  his  care  against  thieves,  robbers  and 
wolve.s.  Jiut  when  tliey  are  put  into  the  mouth  of  a  carpen- 
ter's son,  who  never  was  a  slieplienl  nor  anything  to  do  with 
taking  care  of  slieep,  they  are  sadly  out  of  place.  Arjoun,  the 
beloved  disciple  of  Crishna  (or  Crishtaii  as  a  learned  Brahman 
informed  us  was  the  real  name  of  the  Indian  Saviour)  might 
Avell  and  tridy  make  his  master  sa^'  and  rei)eat  it,  "  I  am  the 
good  shej)herd  ;"  but  for  St.  John  to  make  the  Jew,  or  the 
alleged  Jew,  Jesus,  say,  "  I  am  the  good  shepherd,"  is  mani- 
festly to  admit  tlijit  St.  John's  Jestis  w:\s  the  Hindoo,  and  not 
the  Judean  Saviour  of  men.  Hut  we  are  not  confined  to  tiie 
jtlagiarizi'd  (Jospel  of  St.  John  for  the  proof  that  the  Lord 
Jesus  of  the  Christians  was  the  Hindoo  Crishna  or  Cliristau, 
for  in  Hebrew  xiii,  20,  we  read  : 


EUXOMIUS.  371 

"  Now  the  God  of  peace,  that  brought  again  from  the  dead, 
our  Lord  Jesus,  that  great  Shepherd  of  the  sheep,  through  the 
blood  of  the  everlasting  covenant." 

Now,  this  language  applied  to  the  great  Brahm,  the  serene 
God  of  peace  among  the  Hindoos,  and  to  his  incarnated  Son, 
the  trueand  only  "Great  Shei:»herd  of  the  sheep"  that  figured 
as  a  god,  in  any  such  sense,  had  a  consistent  and  direct  mean- 
ing ;  but  when  applied  to  the  carpenter's  son  of  Judea,  it  is 
simply  absurd.  The  Christian  Jew  Jesus  was  never  in  any 
sense  "The  great  Shepherd  of  the  sheep;"  while  the  Hindoo 
Crishtau  was  in  the  strictest  sense  the  "The  great  Shepherd  of 
the  sheep,"  if  he  was  anything  at  all. 

We  will  add  in  this  connection  a  word  in  relation  to  what 
the  Hindoo  Crishtau,  who  slew  so  many  monsters  (as  did  the 
Greek  Hercules)  was.  Sir  William  Jones  tells  us  that  Col. 
Valiancy,  who  was  thoroughly  conversant  with  ancient  Irish 
literature,  told  him  that  in  Irish,  Crishna  means  the  Sun ; 
and  "we  find,"  he  says,  "Apollo  and  Sol  considered  by  the 
Roman  poets  as  the  same  deity,"  the  Sun.  In  this  undoubtedly 
true  statement  of  the  learned  and  pious  Sir  William  Jones,  we 
have  the  key  by  which  to  solve  the  whole  riddle  concerning 
the  so-called  New  Testament  The  whole  story  of  the  life  and 
labors  of  the  Hindoo  Crishna,  from  whom  the  Irish  derived 
the  name  and  its  meaning,  had  relation  to  the  Sun  in  its 
yearly  revolution,  as  its  track  was  marked  by  the  constellated 
stars  through  the  sidereal  heavens.  Apollonius  who  brought 
the  religion  of  the  Hindoos  into  the  Roman  emjiire,  was 
known  by  a  name  that  meant  the  Son  of  Apollo — Apollo  in 
turn  meaning  the  Sun.  The  name  Apollo  meant  the  same  as 
Sol,  and  was  frerxuently  abbreviated  into  Pol.  In  the  book  of 
Acts,  these  names  are  changed  in  the  spelling,  by  tlie  author 
of  that  fiction,  into  Saul  and  Paul,  both  those  names  being 
thus  modified  to  conceal  the  fact  that  they  were  of  the  same 
meaning,  and  related  to  Apollonius,  the  great  propagator  of 
the  religion  of  Crishna  in  the  first  century,  and  beyond  all 
question,  the  writer,  expounder,  and  advocate  of  the  Hindoo 
theology,  set  forth  in  the  so-called  Christian  Scriptures,  no 
part  of  which  has  any  relation  to  any  Jew  whatever.  But  we 
nuist  not  delay  further  upon  this  point.  We  have  shown 
clearly  enough  who  and  what  the  Kristos  or  Christos  of  the 
East  was,  of  whom  the  spirit  of  Eunomius  speaks. 


372  ANTIQUITY   UNVEILED. 

Now  who  was  the  Hesus  of  tlie  West?  80  part  icuhir  were 
the  priestly  founders  of  the  present  Christian  relijrion  to  eon- 
ceal  everything  relating  to  the  god  Ilesus  of  the  Celtic  Druids, 
that  we  can  find  but  little  mention  of  him,  and  that  little  in 
that  learned  and  invaluable  book,  the  Celtic  Druids  by  (Jodfrey 
Higgins,  London,  182G.  At  page  loO  under  the  liead  "The 
Druids  Adored  the  Cross,"  he  says  : 

"  Having  shown  that  the  cross  was  in  common  use  before  the 
time  of  Christ,  by  the  continental  nations  of  the  world,  it  is 
now  only  necessary  to  show  that  it  was  equally  in  use  by  the 
Celtic  Druids  in  Britain,  to  overthrow  the  arguments  used  to 
j)rove  Cc'rtain  monuments.  Christian  from  the  circumstances 
alone  of  their  bearing  the  figure  of  a  cross.  The  very  learned 
Siiedius,  (in  his  treatise  de  Mor.  Germ,  xxiv.)  speaking  of  the 
Druids,  confirms  all  that  I  have  said  on  this  head.  He  writes 
that  they  (the  Druids)  seek  studiously  for  an  oak  tree,  large 
and  handsome,  growing  up  with  two  principal  arms,  in  form 
of  across,  beside  tiie  main  stem  upright.  If  the  two  horizon- 
tal arms  are  not  sullieiently  adapted  to  the  figure,  they  fasten 
a  crojs  beam  to  it.  This  tree  they  consecrate  in  this  manner. 
Upon  the  right  brancli  they  cut  in  the  bark,  in  fair  characters, 
the  word  HESUS  :  upon  the  middle  or  ujiright  stem  the  word 
TAIl.VMIS;  upon  the  left  branch  BP:LENUS;  over  this, 
above  the  going  off  of  the  arms  they  cut  the  name  of  CJod, 
THAU  (The  Tan  of  Ezekiel  ix.  4.)  ;  under  all,  the  same  re- 
peated THAU.  This  tree  so  inscribed,  they  make  their  kebla, 
in  the  grove  cathedral,  or  summer  church,  toward  which  they 
direct  their  faces  in  the  ofTices  of  religion,  as  to  tlie  amber  stone 
or  the  cove  in  the  temples  of  Abury  ;  like  as  the  Christians  do 
to  any  symbo   or  picture  at  the  Altar." 

We  deeply  regret  that  Schedius  did  not  inform  us  from 
whence  he  derived  the  information  he  therein  sets  forth.  IJut 
we  cannot  doubt  that,  as  he  was  a  devout  Christian,  he  had  the 
most  conclusive  authority  f(<r  making  it.  JUit  here  the  fact  is 
rendered  plain  that  the  Druids  of  (icrmany,  <iaul  and  liritain, 
had  a  divine  trinity,  of  which  Thau  was  the  Supreme  god, 
Hesus  the  human  executor  of  the  will  of  the  first,  and  Helenus, 
the  solar  light  and  heat  through  which  all  life  was  origi- 
nated aixl  preserved,  were  the  three  personified  beings  of  the 
Divine  Trinity.  In  that  trinity  we  have  the  incarnated  second 
person,  in  the  Drni<l  (Jod  and  Saviour,  Hesus,  the  Hesus  occn- 
I>ying  the  same  position,  and  representing  the  same  theological 
functions,  as   the   Crislina  of    Didia  iTi  the    Hindoo  Trinity, 


EDNOMIUS.  373 

and  Jesas  in  the  Christian  Trinity.  Tiiis  is  not  all ;  but  we 
have  this  Druid  Hes«s  connected  with  andattaclied  to  a  natural 
not  an  artificial  cross,  so  much  nearer  were  the  Druids  to  tlie 
worship  of  the  True  God — the  God  of  Nature — than  the 
Christian  idolaters  who  bow  in  adoration  before  the  carved 
crucifix.  There  is  every  reason  to  believe  that  the  Druid  re- 
ligion was  derived  largely  if  not  solely  from  India,  whether 
by  M'ay  of  the  interior  of  the  continents  of  Asia  and  Europe, 
or  by  way  of  the  Mediterranean,  or  both,  we  will  not  under- 
take to  decide.  The  god  Tiiau  of  the  Druids  is  in  all  proba- 
bility derived  from  the  God  Thot  of  the  ancient  Egyptians  ; 
the  god  Belenus,  to  whom  the  Beal,  Baal  or  Bel  fires  of  Beal- 
tine,  (or  the  day  of  Belan's  fires)  were  lighted,  was  the  Chal- 
dean or  Phoenician  god  Baal,  or  the  Sun  in  the  sign  of  the 
Bull ;  while  the  god  Hesus  was  almost  certaintly  derived  by 
the  Druids  from  the  Phoenician  god  lES  or  JES,  tlie  Phoeni- 
cian Bacchus,  or  the  Suu  in  the  Season  of  the  vintage  and 
harvest  time. 

There  are  an  infinite  number  of  known  facts  which  all  con- 
cur in  showing  that  there  was  an  intimate  commercial  inter- 
course kept  up  between  the  people  of  Western  Europe  and  the 
highly  civilized  nations  of  the  east,  which  was  largely  if  not 
mainly  carried  on  by  way  of  Gaul,  Africa  and  the  Mediterra- 
nean, by  the  Phoenicians,  long  before  the  Romans  overrun 
Africa,  Greece  and  Asia  Minor.  It  was  through  that  commer- 
cial intercourse  that  the  religions  of  Asia  and  Africa  became 
transferred  to  Western  and  Northern  Europe,  long  before  the 
Roman  conquests  of  Gaul,  Germany  and  Britain,  and  long 
before  any  Christianity  was  taught  in  that  country.  This 
adopted  Oriental  religion  Avas  everywhere  prevalent  when  the 
Roman  legions  first  invaded  those  countries,  and  the  influ- 
ence it  exerted  upon  the  minds  of  these  children  of  nature 
was  so  great  and  lasting,  that  it  lias  never  been  entirely  eradi- 
cated, but  is  kept  up  by  the  uncultivated  masses,  in  ceremo- 
nies and  observances,  the  origin  of  which  but  few  of  tlie 
educated  classes  understand.  Who  then,  was  the  Hesus  of 
the  West,  of  whom  Eunomius  speaks?  Ho  was  the  Saviour  of 
the  Celtic  and  GalHc  Druids,  for  Hesus  was  a  god  especially 
venerated  by  the  Gauls  as  their  protector  and  preserver  as  Mr. 
Higgins  says  in  the  following  words  : 

"The  Gauls  had  a  god  called  Hesus;  was  this  from  the 


874  ANTIQUITY   UNVEILED. 

Orcc'k  word  zoo,  or  the  Hebrew  word  iso,  or  both?  In  the  He- 
brew, if  the  e  were  the  emphatic  artich\  then  tiie  word  would 
be  literally  The  Preserver.  He  was  also  often  the  destroyer  : 
in  (iaul.  Mars." 

We  would  suggest  in  reply  to  Mr.  Higgins' question,  that 
the  word  was  not  derived  from  the  Greek  nor  the  Hebrew,  but 
from  the  Phoenician  word  ies  or  jes  which  meant  the  tSun  and 
nothing  else.  Strong  as  is  the  temptation  to  protract  these 
comments,  we  must  hasten  to  a  conclusion  of  them.  We  find, 
then,  that  at  the  time  of  the  Roman  conquests  of  Britain, 
Germany  and  Gaul,  that  the  Druid  god  Hesus  was  the  great 
object  of  worship  throughout  those  vast  regions  of  the  world. 
It  was  ever  the  policy  and  practice  for  the  all  contiuering 
Romans  to  allow  the  conijuered  people  to  enjoy  their  religions, 
Avhether  in  accordance  with  the  Roman  religion  or  not.  Never 
did  this  policy  serve  the  Roman  rulers  to  a  better  purpose  than 
among  the  conquered  nations  who  were  under  the  religious 
leadership  of  the  Druid  priests,  for,  but  for  this  toleration  the 
Roman  sway  over  them  cnild  not  have  been  maintained  ;  as  it 
was  for  three  hundred  and  seventy-five  years,  fi'om  the  time  of 
Julius  C'jvsar  to  the  reign  of  Constantine,  in  the  first  half  of  the 
fourth  century.  Uj)  to  that  time  there  were  almo>t  constant 
local  rebellions,  which  would  have  become  general  but  for  the 
tolerance  of  the  Romans  in  the  matter  of  religion. 

For  some  time  the  Roman  P^mpire  had  been  divided  into 
the  Eastern  and  Western  provinces  ;  governed  respectively  by 
independent  rulers,  at  Rome  and  Niccomedia  ;  when  Constan- 
tine the  Great  having  overthrown  his  imperial  colleagues, 
became  .sole  master  of  the  Roman  world,  and  established  the 
seat  of  empire  at  JJyzantium,  tiie  name  of  which  he  changed 
to  Constantinople.  Prior  (o  that  time  A.  D.  323,  the  rival 
worship  of  the  Roman  mythology,  throughout  the  (J reek 
speaking  provinces  of  the  Emj)ire,  was  the  sects  which  ad- 
hered more  or  less  tenaciously  to  the  (.Jymnosophie  tenets  and 
doctrines  of  the  Hindoo  theology,  of  which  the  life  and  teach- 
ings of  the  Indian  Saviour,  Crishna,  were  the  main  founda- 
tion. Ry  the  (ireek  gymnosopiiist  sects  he  was  callcil  Kri.-tos, 
and  his  followers  were  called  by  various  names,  sueli  as 
Kbionites,  Nazarites,  Essence,  (Jnosties,  iS:c.  Littl<'  if  any- 
tliing  had  been  known,  uj)  to  that  time  of  the  god  Hesus  of 
the  Druids  of  the  Western  Empire.    Constantine  was  with  liis 


EUNOMIUS.  375 

father,  Constantius  Chlorus,  at  York  in  Britain  when  the 
latter  died,  and  lie  saceoeded  to  the  government  of  Gaul,  Ger- 
many and  Britain.  Ho  was  fully  acquainted  with  the  popu- 
larity in  those  provinces  of  the  god  Hesus,  the  second  person 
of  the  Druidical  Trinity.  He  conceived  the  idea  of  conciliating 
tiie  subjects  of  his  Western  provinces,  by  adopting  their  god  as 
well  as  the  Kristos  of  the  East,  and  Mith  that  view,  no  doubt, 
broached  the  subject  to  some  of  the  leading  Gnostics  or  Eclec- 
tics, at  Alexandria,  then  the  centre  of  the  learning  of  the 
Avorld.  Among  those  to  whom  he  submitted  his  plans  were 
Alexander  and  Arius.  The  former  desiring  to  curry  favor  with 
the  emperor,  readily  lent  himself  to  the  plan  and  became  its 
strenuous  sujiporter.  Arius  on  the  other  hand  set  his  face 
firmly  against  the  impious  suggestion,  and  hence  the  breaking 
out  of  a  controversy  which  has  never  ceased  to  create  distur- 
bance in  whatever  shape  it  has  been  revived.  To  carry  his 
point,  Constantine  summoned  the  recognized  leaders  of  various 
sects  of  the  worshippers  of  Kristos  to  meet  at  Nica>a,  where 
he  assembled  them  in  his  palace,  to  the  number  of  more  than 
300  and  submitted  his  scheme  of  adopting  the  Saviours  of  the 
Eastern  and  Western  sects,  in  the  person  of  one  god,  to  be 
called  Hesus  Kristos,  who  was  to  take  the  place  and  combine 
the  cliaracteristics  of  the  Kristos  of  the  East  and  the  Hesus  of 
the  West.  Under  the  lead  of  Athanasius,  who  was  made 
bishop  of  Alexandria  next  year  for  his  services,  the  assembled 
bishops  (so-called)  voted  to  adopt  the  scheme  of  Constantine, 
at  the  Council  of  Nice.  Arius  and  a  few  others  who  refused  to 
submit  to  the  theological  scheme,  were  excommunicated  and 
banished.  This,  the  spirit  of  Eunomius  tells  us,  was  the  real 
issue  between  Arius  and  Athanasius,  and  this  was  the  question 
which  was  settled  in  the  first  Christian  council  that  was  ever 
held  ;  for  Eusebius  was  forced  to  admit  sliortly  thereafter  that 
the  name  Christian  was  then  (after  A.  D.  325),  only  recently 
known. 

In  view  of  the  facts  collated,  can  any  one  doubt  that  the 
Jesus  Christ  of  tlie  Cliristian  Scriptures  was  nothing  more  nor 
less  than  the  combination  of  the  names  of  the  heathen  gods  He- 
sus and  Kristos,  that  combined  name  being  substituted  for  that 
of  Kristos,  which  up  to  that  time  had  been  the  name  by  which 
the  Crishna  of  India  Avas  known  by  his  Greek  followers.  As  a 
further  proof  of  this  fact,  it  is  only  necessary  to  say,  that  while 


876  ANTIQUITY    UXVEII>EI>. 

there  is  frequent  liistorical  mention  of  Krisfos  and  tlie  worship 
of  that  CJyninosopliic  god,  in  Greek  and  Latin  authors,  prior 
to  the  Council  of  Nice,  tliere  is  nowliere  to  he  found  a  single 
mention  of  Hesus  or  Jesu3  Christ.  This  is  of  itself  sufTieient 
confirmation  of  ll>e  statement  of  Eunoniiusas  to  tlio  nature  of 
the  Arian  eontrovei-sy.  Here  we  must  close.  We  hope,  how- 
ever, that  we  may  have  some  future  oi)portunity  of  going 
further  into  this  subject. 

It  was  a  master  stroke  of  governmental  policy  on  the  i)art  of 
Constantino  to  seek  to  blend  the  prevailing  heathen  religions 
of  his  time  into  one  heathen  system,  that  would  reconcile  the 
warring  interests  of  the  various  priesthoods  who  kept  the 
Roman  people  in  one  constant  scene  of  turmoil  and  conten- 
tion. Unfortunately  he  Avas  only  too  successful,  and  fastened 
upon  the  civilized  world  tlie  most  irrational,  inconsistent,  and 
accurse<l  form  of  heathenism  that  ever  held  tbe  human  mind 
in  tlirall. 


A  Greek  Philosopher. 

Tlie  guide  of  tlie  mediuni  announced  tlu-  presence  of  Carnea- 
des,  CJrei'k  philosoplicr,  who,  li.  C.  l-Vj,  founilcd  theNuw  Acad- 
emic Schoiil.  J  If  said  tliat  tlu?  spirit,  wason;^  who  had  so  little 
inli'rot  in  niuiul.iiir  in.nltcrs,  t  iiat.  it  was  with  the  greatest ditli- 
culty  be  could  miiaiii  to  give  liis  communication,  and  so,  to 
save  time,  re(Hie>te(l  bini,  to  announce  his  name  and  place  iu 
hi>lory. 

"I  (;uki;t  V<»(T,  silt :— Strong,  jxisitive,  and  brief,  must  be 
my  testimony,  on  account  of  my  spirit  having  little  or  no 
allinity  for  the  present  mortal  life.  Tlierefore,  what  lias  been 
said  by  the  guide  of  tlie  meiliiim,  must  sutlice  (or  my  in- 
troduction. 1  attempted,  in  my  flay,  from  l\.  ( '.  ]r,:,  to  ].",,"), 
to  combine  the  ( 'bri.-li-m  or  ( "lii-i-to-ism  of  t  bat  time,  w  itii  t  be 
Pvtbagorean  and  IMalonie  sy.-tcms  of  jdiilosopby,  ai;d  met 
with  trreat  success,  simply  because  I'vtbagoras  was  a  \\()r>liip- 
})er  of  rrometbeus,  and  llie  lite,  ebaraeter  and  career  of  I'ro- 


CAKXEADES.  377 

metheus  were  almost  identical  with  those  of  the  Christos  of 
India— the  story  of  Pronietlieus  being  nothing  more  than  a 
plagiarism  by  the  (Jreelss  of  that  relating  to  Christos.  The 
Platonic  philosophy  was  derived  from,  and  was  a  combina- 
tion of,  the  doctrines  regarding  Christos  in  the  East  and  Pro- 
met  lieus  in  the  West.  As  far  as  I  was  concerned,  I  knew  that 
all  the  god-systems,  or  Christs  born  in  the  flesh  grew  out  of 
the  heathen  idea  of  sacrifice  as  a  propitiation  for  sin.  Man  in 
his  primitive  state,  first  offered  up  tlie  lowest  reptiles  fortius 
purpose  ;  in  time  he  substituted  beasts  as  ofTorings ;  and  finally 
ended  by  human  sacrifices  as  the  noblest  ofTering  to  ofFended 
deity.  I  so  instructed  tiie  inner  circle  or  school  of  my  philos- 
ophy. After  I  was  transferred  to  the  spirit  life,  I  found  that 
Christosism  was  changed  into  Christianity  between  the  4th 
and  5th  centuries  by  diflferent  bishops  of  the  Christosite 
churches.  The  reason  why  they  made  this  change  Mas  to  meet 
the  v.'ave  of  western  doubt  which  flowed  upon  their  teachings 
through  the  Hesus  element  of  Western  Europe,  the  two  teach- 
ings meeting  in  Rome  and  Alexandria,  about  A.  D.  250.  I 
have  nuide  my  statement  as  clearly  as  I  could  under  the  cir- 
cumstances and  tliank  you  for  this  hearing." 

Refer  to  Smith's  Greek  and  Roman  Biography  for  account 
of  Carneades. 

What  our  readers  may  find  in  the  work  above  referred  to  is 
what  has  come  down  to  us  of  the  philosopher,  Carneades,  and 
his  New  Academic  doctrines.  We  have  herein  a  specimen  of 
the  manner  in  which  the  theological  views  of  the  ancient 
philosophers  have  been  buried  under  their  polemical  specula- 
tions, and  abstract  reasoning  on  metaphysical  and  ethical 
topics.  While  it  is  admitted  that  Cleitoniachus,  the  intimate 
friend  and  pupil  of  Carneades,  confessed  that  he  never  could 
ascertain  Avhat  his  master  thought  on  any  subject,  we  have 
modern  writers  who  assume  to  know  all  about  it.  These  M'ise- 
acres  have  never  taken  into  account  the  possibility  of  these 
ancient  philosophers  finding  means  to  return,  and  making 
known  just  what  it  was  they  labored  to  accomplish.  It  would 
st-cni  from  the  foregoing  connuunication,  that  Carneades  has 
attained  as  a  spirit  a  most  advanced  stage  of  development,  and 
that  it  was  with  the  greatest  diflieulty  he  could  return  to  set 
himself  right  as  a  teacher  of  philosoi)ln'. 

If  it  is  true  that  the  Grecian  doctrines  concerning  Pro- 
metheus Vvcre  derived  from  the  Brahmanical  doctrines  con- 
cerning Crishna  of  India,  and  if  it  is  further  true  that  Pythag- 


878  ANTIQUITY   UNVEILED. 

orjis  was  a  worshipper  of  Prometheus,  tliis  of  itself  would  be 
sulTicient  to  account  for  the  similarity  of  l\ytliagorean  and 
Brahmanical  doctrines.  It  it  not  expedient  hero  to  go  into  a 
critical  comparison  of  what  is  known  concerning  those  phil- 
osophies, respectively  ;  hut  we  cannot  forego  noting  the  further 
facts,  that  Apollonius  of  Tyana  was  a  follower  of  Pythagoras, 
who  at  the  mature  age  of  lifty  years  went  to  India  to  perfect 
himself  in  the  Pythagorean  philosophy  ;  and  that  from  that 
time  forward  he  regarded  the  Indian  philosophers  his  masters; 
and  not  Pythagoras,  who  like  himself  was  but  a  receiver  and 
teacher  of  the  Inilian  philosophical  doctrines.  Facts  like  these, 
that  are  brought  out  by  these  astounding  spirit  disclosures,  es- 
tablish tiieir  authenticity  beyond  reasonable  doubt. 

But  we  have  another  surprise  in  the  statement  of  the  spirit 
that  the  philosophy  of  Plato  was  nothing  more  tlian  acond)i- 
nation  and  reconciliation  of  the  doctrines  concerning  Christos 
in  the  East  and  Prometheus  in  tiieWest.  It  is  very  certain 
that  the  philosophy  of  Plato  was  an  essentially  spiritual  sys- 
ten),  as  contradistinguished  from  the  more  or  less  inaterialistic 
philosopliical  systems  of  Greece  and  Rome.  No  one  had  a 
better  opportunity  to  know  what  the  philosophical  system  of 
Plato  was  than  Carneades,  and  we  therefore  are  inclined  to 
accei)t  his  construction  of  it  as  correct. 

Carneades  frankly  admits  that  ho  accepted  neither  the  doc- 
trines concerning  the  Hindu  Saviour  Crishna,  nor  the  (ireeiau 
Saviour  Promc^theus,  an<l  tells  us  that  he  knew  that  both  those 
divinities  were  the  result  of  tlie  sui)erstitious  idea  that  there 
could  be  a  vicarious  oJIering  for  sin.  As  to  this  he  is  un- 
doubtedly right.  This  was  the  error  of  primitive  man,  and  it 
is  as  rigidly  adhered  to  by  the  Christians  of  to-day,  as  it  was 
adhered  to  by  the  naked  savages  who  first  fell  into  that  lamen- 
table error. 

'I'he  spirit  of  Carneades  tells  us  tiiat  tiie  Ciiristosisin  of  liis 
time,  as  he  had  learned  as  a  spirit,  had  bein  converted  into 
the  (Christianity  of  Constantino  an<l  Kusel)ius,  in  the  fourtii 
century.  He  tells  us  that  the  Bishops  of  the  Cliristosite 
ehnrelies  found  it  necessary  to  makt^  tiiat  conversion  of  Chris- 
tosisin,  to  resist  tiie  wave  of  Hesusisiu  from  tiieWest.  Tliis 
is  very  certain,  it  being  a  necessity  lo  Constant ine  to  reconcile 
th(^  warring  elements  of  Ciirislo.-isin  and  Hesusism  in  his 
dominions,  anil  lu-nee  he  joined  tiie  politic  bishops  in  blend- 


SOTION.  379 

Ing  the  opposing  waves  of  interest  and  thouglit  in  one  Hesus 
Cliristos,  which  lias  been  imposed  upon  tlie  nations  ever  since, 
by  tlie  combined  power  of  tyrannical  rulers  and  impiously 
selfish  priests,  and  which  has  come  down  through  the  cen- 
turies to  us  modified  by  Christian  writers  to  Jesus  Christ.  It 
is  very  certain  that  about  A.  D.  250  this  was  the  great  ques- 
tion of  agitation  throughout  the  Roman  Empire.  We  re- 
gard this  communication  not  only  as  authentic,  but  as  show- 
ing the  Hindu  origin  of  Christianity,  beyond  all  reasonable 
doubt. 


SOTIOfi. 

The  Teacher  of  Seneca. 


This  spirit  asked  us  to  take  him  by  the  hand.  We  did  so, 
when  he  thus  addressed  us. 

"  We  meet  in  peace  only  to  prepare  for  war.  In  my  mortal 
life  I  was  a  philosopher  and  grammarian,  in  the  School  of 
Alexandria  ;  and  was  the  teacher  and  preceptor  of  Seneca.  I 
was  of  the  scliool  of  Potamon,  although  I  lived  before  his 
time — that  is,  I  helped  to  begin  that  which  he  carried  out.  I 
was  engaged  in  the  active  affairs  of  this  life,  principally  from 
between  A.  D.  15  to  A.  D.  40.  I  am  here  to-day  for  a  special 
purpose,  and  that  is,  to  prove  that  before  the  time  of  Eusebius, 
Christianity  was  Christosism,  and  that  Christos  of  India  was 
the  god  known  as  the  Saviour  of  men  througliout  the  period  I 
have  named.  You  have  heard  it  said  that,  'Great  was  Diana 
of  the  Ephesians.'  This  Diana,  in  my  time,  was  supposed  to 
be  the  Virgin  who  brought  Cliristos  into  the  world.  Tlie  ad- 
vent of  this  belief  in  Greece  took  place  after  the  Indian  con- 
quests of  Alexander  the  Great,  and  after  B.  C.  325.  Diana 
was  supposed  to  occujw  the  same  relation  to  the  incarnate  god 
(,'rishna,  that  tlie  Virgin  Mary  occupies  in  your  Roman  Catho- 
lic (Miurcli,  of  to-day,  towards  Jesus  Christ.  But,  as  for  my- 
self, I  was  not  a  believer  in  such  doctrines.  I  was  a  Peripa- 
tetic philosopher,  and  a  follower  of  the  great  Gymnosophist 
Calanus  ;  and  if  you  will  read  the  moral  essays  of  my  pupil 
Seneca,  you  will  find  them  full  of  Giymnosophic  doctrines. 


380  ANTIQUITY   UNVEILED. 

The  learned  men  of  my  time  all  believed  about  the  same  as  do 
your  Modern  Spiritualists;  but  witb  the  fatal  mistake  that 
they  supposed  they  walked  and  talked  with  (iod,  and  not  with 
human  spirits.  This  has  been  fatal  to  ^spiritualism  in  all  past 
ages;  and  even  to-day,  through  the  machination  of  spirits, 
some  of  your  most  trusted  lights  are  likely  to  ruin  your  cause 
by  thinking  they  have  a  sjK'cial  mission  to  enlighten  the 
world.  Special  missions  have  been  the  curse  of  Spiritualism  in 
all  countries  and  in  all  ages.     I  was  known  as  Sotion." 

The  guide  of  the  medium  described  this  spirit  as  being  the 
opposite  of  the  spirit  Carneades,  who  preceded  him  ;  and  said, 
that  while  the  latter  was  so  spiritual  that  he  could  hardly 
enter  and  remain  in  the  dense  atmosphere  of  the  earth,  that 
Sotion  had  returned  with  almost  tlie  facility  of  materiality. 
On  leaving  he  took  our  hand  and  assnre<l  us  of  ids  spirit  co-op- 
eration. Wetake  the  following  concerning  Sotion  from  Smith's 
Greek  and  Roman  Biography'. 

"Sotion.  There  appear  to  have  been  three  or  four  philoso- 
phers of  this  name.  The  following  alone  are  worth  noticing: 
1.  A  native  of  Alexandria,  who  nourished  at  the  close  of  the 
third  century  B.  C.  ((."linton.  Fasti  Hellen,  vol.  iii,  p.  o26.) 
Nothing  is  known  of  his  personal  history.  He  is  cliietly  re- 
markable as  tiie  author  of  a  work  entitled  J)iadochia,  on  the 
successive  teachers  in  the  dillerent  j)hilosopliical  schools.  It 
is  quoted  very  freijuently  by  Diogeni's  Ijaertius,  and  Athenanis. 
It  consisted  of  at  least  twenty-three  books.  He  was  al.so, 
api)arently,  the  autiior  of  a  work,  jieritf)!!  Timonos  sillon,  and 
of  a  work  entitled  Diokleioi  elegchoi.  2.  Also  a  native  of 
Alexan<lria,  who  lived  in  the  age  of  Tiberius.  He  was  the 
instructor  of  Seneca,  who  derived  from  him  his  admiration  of 
rythagoras  (Seneca,  Kpist.  lOS).  It  was  perhaps  this  Sotion 
who  was  tile  aullior  of  a  treatise  on  anger,  (juoted  by  Stoba'us. 
IMutarch  also  (piotes  him,  as  tlie  autliority  for  cr-rtain  state- 
ments respecting  towns  foundeil  by  Alexander  tiie  (ireat  in 
India,  whicii  lie  had  heard  from  his  contemporary  I'otanion 
the  Li'siiian.  Vossius  conjectin'es  that  it  is  the  same  Sidion 
who  is  (pioted  by  T/etzes  as  the  authority  for  some  other  state- 
ments relating  to  India,  which  he  prni  (III  >ly  drew  from  the  same 
source.  ;>.  Tiie  Peripatetic  philosopher,  mentioned  by  A.  (iel- 
lius  (N.  A.  i,  Si  as  the  author  of  a  miscellaneous  work  entitled 
Iveras  Aiiialtlieias,  is  proljably  a  dillerent  person  from  either 
of  tlu'  preceding." 

In  the  historic  doubts  conerning  these  several  philosophers, 
or  ratlur  supjiosed  philosophers,  we  hiiva  one  of  tiiose  singular 


SOTION.  381 

coincidental  surprises  that  Ave  have  met  with  in  inquiring  into 
the  authenticity  of  these  most  remarkable  and  important  com- 
munications. The  spirit  of  Sotion,  by  a  single  statement, 
clears  up  every  doubt  concerning  himself  and  his  labors.  He 
does  not  mention  any  other  philosopher  by  the  name  of  Sotion, 
which  he  would  certainly  have  done  if  there  had  been  a  phil- 
osopher Sotion  previous  to  himself.  We  therefore  incline  to 
believe  that  the  first  Sotion,  mentioned  above,  was  Identical 
with  the  second.  If  it  is  true,  as  the  spirit  stated,  and  wo  have 
no  question  of  it,  he  sought  to  reconcile  the  various  philosophi- 
cal systems  of  his  time,  in  the  spirit  of  the  Eclectic  school  of 
philosophers.  There  can  be  little,  if  any  doubt,  that  he  was 
the  author  of  the  work  entitled  Diadochai,  on  the  successive 
teachers  in  the  different  philosophical  schools,  as  well  as  the 
other  two  works  attributed  to  the  same  author.  The  third 
supposed  Sotion  is  undoubtedly  the  Sotion  who  was  the  pre- 
ceptor of  Seneca,  and  has  only  been  supposed  to  have  been  a 
separate  and  distinct  person,  because  he  is  spoken  of  as  a 
Perii)atetic  or  Aristotelean  philosopher,  while  the  preceptor  of 
Seneca  was  a  great  admirer  of  Pythagoras  and  his  philosophy. 

The  spirit  tells  us  that  he,  as  a  philosophical  teacher  and 
writer,  anticipated  the  Eclectic  system  of  Potamon  of  Alexan- 
dria, or  in  other  words,  he  sought  to  combine  the  philosophies 
of  the  various  schools  in  one  philosophical  system.  It  is  not 
a  little  singular  that  Sotion  is  mentioned  as  the  contemporary 
and  personal  friend  of  Potamon  the  Lesbian  ;  and  that  he 
should  speak  of  having  anticipated  the  Eclectic  philosophy  of 
Potaman  of  Alexandria.  We  are  therefore  led  to  believe  that 
the  latter  Potamon  was  a  descendant  or  relation  of  Potamon, 
the  friend  of  Sotion.  It  very  naturally  accounts  for  the  later 
Potamon  taking  up  and  completing  the  work  begun,  prior  to 
A.  D.  40,  by  the  friend  of  his  ancestor  or  relative. 

The  spirit  speaks  of  himself  as  having  been  a  Peripatelic 
l)hilosoplier,  and  a  follower  of  the  great  Gymnosophist,  Cal- 
anus.  This  would  show  that  Sotion  was  wliat  he  claims  to 
have  been,  an  independent  philosophical  thinker,  and  that  he 
was  a  teacher  of  philosophy,  as  early  as  A.  D.  15,  fully  ac- 
quainted with  the  Gynmosophic  teachings  of  Calanus,  as  well 
as  with  the  Aristotelean,  Pythagorean,  and  other  philosophical 
systems  of  Greece. 

But,  the  spirit,  after  taking  the  method  he  did  to  identify 


882  ANTIQUITY   UNVEILKD. 

li'misolf,  states  that  tlie  special  object  of  his  return  to  earth 
>v:>s  to  sliow  that  Christianity  before  tlie  time  of  Kusehius,  wtis 
Christosisin,  ami  that  Cliristos  of  India  was  the  god  known 
as  the  Saviour  of  men  throughout  the  Greek  provinces  of  the 
Jvoman  Empire  during  the  period  from  A.  D.  15  to  A.  D.  40. 
If  any  one  was  likely  to  know  this  fact,  it  was  Sotion,  who,  :is 
a  student  of  all  known  religious  and  philosophies,  tried  to 
reconcile  them  one  with  another.  He  significantly  speaks  of 
Diana  of  the  Ephesians  as  the  supposed  Virgin  who  had 
brought  Christos  into  the  world.  It  is  certainly  tlie  fact,  that 
"  Diana  of  the  Epiiesians  "  was  a  very  difFerent  divinity  from 
Diana  of  the  Romans,  wlio  was  considered  of  no  great  account, 
on  account  of  her  being  the  goddess  of  the  plebeians. 

From  the  account  of  the  goddess  Diana  of  I^ihesus  and  her 
temple,  by  Rev.  Frank  S.  Dobbins  in  his  False  Gods  or  the  Idol 
Worship  of  tlie  World,  page  171,  it  is  very  plain  to  see  that  she 
was  regarded  by  her  votaries  in  precisely  the  same  light  as  the 
P'reya  of  tlie  Scandinavians,  the  Isis  of  the  P>gyplians,  and 
the  Virgin  Mary  of  the  Christians,  or  as  the  mother  of  tiie  in- 
carnated god  and  saviour  of  mankind.  Why  she  was  called 
Diana  we  do  not  know,  but  from  the  fact  that  the  pillars  of 
her  temi)le  were  furnished  by  127  kings,  shows  that  lier  wor- 
shi]!  was  very  extensive,  and  no  doubt  extended  over  all  the 
countries  of  the  Ea.st.  Tliat  she  was  regarded  as  the  virgin 
mother  of  Christos  has  not  been  permitted  to  be  known  to  us  ; 
but,  since  tliat  fact  is  communicated  by  so  well  informed  a 
follower  of  tlie  great  Gymnosophist  Calanus,  as  Hotion,  when 
taken  in  connection  with  the  collateral  facts  of  history,  which 
all  tend  to  confirm  it,  there  can  hardly  be  a  doubt  of  the  fact. 
At  Mathuraon  the  Jumna,  in  India,  the  supposed  birth-place 
of  Crishna,  there  is  a  representation  of  this  same  goddess, 
suckling  the  infant  Crishna,  on  the  walls  of  the  tem[ile, 
erected  long  ages  before  the  alleged  birth  of  Jesus  Christ,  in 
th.'it  sacred  town,  in  honor  of  the  Hindu  Saviour  Crishna.  In 
view  of  all  the  facts,  can  there  be  a  reasonable  doubt  that  the 
worship  of  the  Hindu  Christos  was  the  only  Christ  worshii) 
of  the  time  of  which  spirit  Sotion  speaks,  and  for  three 
liundred  years  afterwards? 

Sotion  tells  us  that  lie  was  a  follower  of  the  teachings  of 
Calanus,  but  that  lie  did  not  believe  in  the  Brahmaiiical  the- 
ology.    He  alludes  to  the  fact  that  Seneca,  his  pupil,  was  also 


SEPTIMIUS  GET  A.  383 

a  great  admirer  of  the  precepts  taught  by  Cahinus,  and  that 
he,  Seneca,  incorporated  many  of  Calanus's  ideas  in  his  writ- 
ings. He  tells  us  that  the  learned  men  of  his  time  were  all 
Spiritualists. 


SEPTIMItlS  GHTfl. 
A  Roman  Emperor. 


"  I  will  salute  you,  sir,  by  saying  :  You  arc  a  man  after  my 
own  heart.  I  loved  my  friends  and  opposed  my  enemies.  1 
was  known  in  my  mortal  life  as  Septimius  Geta,  son  of  Septi- 
mius  Severus.  I  was  murdered  by  my  brotlier  Caracalla. 
There  is  one  thing  that  I  now  know,  and  that  is  that  my 
brother  would  never  have  murdered  me  had  it  not  been  for 
tlie  meddlesome  priests  of  my  time.  About  from  A.  D.  200  to 
212,  there  was  a  fight  between  what  the  spirit  who  proceeded 
me  (Sotion),  calls  Christosism  and  the  M'orshipof  Apollo  the 
pagan  God  of  Rome.  The  followers  of  the  first  using  the  word 
Maia  to  designate  the  mother  of  Christos,  wliicli  was  after- 
wards by  the  Ciiristians  changed  into  Mary.  The  followers  of 
Apollo,  regarding  him  as  identical  with  Horus  the  Egyptian 
Saviour  recognized  the  great  Isis  as  his  virgin  mother.  I  said, 
when  appealed  to  decide  between  the  two  parties,  during  my 
brief  reign,  that  they  were  botli  too  ridiculous  to  beMorthy  of 
any  official  recognition.  In  doing  this  I  sealed  my  fate.  I 
gave  offence  to  both  parties.  And  finding  my  brother  a  more 
pliable  tool  in  their  hands,  the  priests  helped  him  to  murder 
me.  As  far  as  I  Avas  myself  concerned,  I  was  a  fully  initiated 
member  of  what  was  called  in  my  time  the  Diamond  or  Moun- 
tain of  Light  Circle.  I  was  a  believer  in  and  a  follower  of  the 
Eclectic  system  of  philosophy.  I  think  that  one  Photian  wrote 
a  history  of  my  life.  It  is  now  in  the  hands  of  the  Maronite 
Christians  of  Mt.  Lebanon  in  Syria." 

Refer  to  the  Biographie  L'niverselle  for  account  of  Geta. 

The  spirit  of  Geta  mentions  the  fact  that  the  w^orshippers  of 
Christos  in  Rome,  at  the  commencement  of  the  third  century, 
used  the  word  Maia  to  designate  the  mother  of  Christos  which 
was  afterwards  changed  in  to  Mary  by  the  Christians.     In  re- 


384  ANTIQUITY   UNVEILED. 

lation  to  the  name  Maia  we  take  the  following  from  "A  Dis- 
sertation on  the  Mysteries  of  tiie  Cabiri,"  by  George  Stanley 
Faber,  A.  M.,  (Oxford,  1803.     Vol.  i,  i)age  298)  : 

"  Atlas,  the  allegorical  astronomer,  At-El-As,  the  Solar  god  ; 
and  ^laia,  who  was  fi-igned  to  be  one  of  liis  seven  daugliters, 
borrowed  her  name  from  the  ancient  word  Maia,  a  niollier.  If 
we  recur  to  the  IJrahmanical  theology,  we  shall  learn,  that  the 
mother  of  Buddha,  the  Hindoo  Mercury,  was  called  Maha- 
Maya.  Siie  was  feigned  to  be  the  wife  of  the  rajah  Sootali 
Dannah  ;  but  this  rajah  nevertheless  was  not  the  father  of 
Ikiddlia,  who  was  esteemed  on  the  contrary  to  be  an  incarna- 
tion of  the  god  Vislmu.  Malia-Maya  is  literally  the  great 
mother,  and  she  was  no  doubt  the  same  niyllu. logical  charac- 
ter as  Cybele,  or  the  Ark,  the  magna  mater  of  classical  anti- 
(|Uity.  Her  husband  Dannah  I  take  to  be  the  Grecian  Danaus, 
or  Da-Na\v,  and  consecjuently,  like  Ikiddha,  the  great  diluvian 
patriarch  ;  for  Noah,  as  I  have  already  intimated,  is  indifler- 
ently  described,  as  tlie  father,  tiie  son,  or  the  luisbnnd,  of  the 
vessel  which  he  constructed;  the  fatiier,  as  having  built  the 
Ark,  the  Son,  as  having  issued  from  it,  and  the  liusl)and  as 
being  closely  cojineeted  with  it.  As  tlie  allegorical  parent  of 
3Iercury  Mas  denominated  Maia,  ami  that  of  Buddha  Maha- 
Maya,  sothe  mother  of  the  Chinese  Fold  Mas  called  Move,  or 
]Maia.  Ratramnus  mentions,  that  the  Brahmins  believed 
Budtlha  to  have  been  born  of  a  virgin.*  This  is  merely  the 
counterpart  of  the  Chinese  tradition,  that  FoIiImms  l)orn  with- 
out a  father,  and  of  the  Greek  legend,  that  a  virgin  was  the 
mother  of  Perseus." 

It  is  true  that  Faber  says,  on  the  authority  of  Maurice's 
History  of  India,  that  Buddha  Mas  esteemed  an  incarnation 
of  Vishnu,  but  he  was  e(iually  esteemed  jus  the  latter  avater  of 
Brahm,  and  as  an  incarnation  of  Krishna  or  ("rishna.  It 
Mould  seem  that  the  (Jreek  (iymnosoi)hists  Morshii)ped  less 
the  Buddha  incarnation  of  Crishna  than  the  (iod  himself,  and 
hence  instead  of  claiming  to  be  tiie  followers  or  M-orshijipers  of 
Buddha,  as  di<l  the  Buddhists  of  India,  tlu-y  claimed  to  be 
Morshippers  of  Crishna,  l)y  the  (ieeks  changed  into  Christos 
or  Kristos.  As  Buddha  Mas  regarded  as  the  son  ofMahu- 
Maya,  the  great  mother  virgin,  the  (Jreeks  changed  tliat  name 
into  Maia,  and  the  Indian  virgin  motliir  of  the  incarnated 
Cbristos  was  v«'neraled  an<l  worshipped  liy  tlie  Ciiristosites  of 
Rome  in  .\.  D.  I'lJ,  as  t«'stilied  to  by  the  spirit  of  (n-ta.  It  is 
thus  s<Hn  tliat  the  story  of  a  virgin  l)egotten  <livine  man  is  not 


SEPTIMIUS  GETA.  385 

original  as  attributed  to  the  fabulous  Jesus  Christ  and  his 
equally  fabulous  virgin  mother,  Mary.  The  whole  theological 
fiction  was  borrowed  froin  the  Hindus,  names  as  well  as  inci- 
dents, as  all  the  facts  plainly  show. 

Geta  tells  us  that  the  Romans  regarded  their  Apollo  as 
identical  with  the  Egyptian  god  Horus,  and  recognized  the 
virgin  goddess  Isis  as  his  mother.  It  Mould  thus  ajipear  that 
the  Greeks  and  Romans  having  no  religion,  but  such  as  they 
stole  or  borrowed  from  India  and  Egypt,  divided  among  them- 
selves as  to  w^hich  sj'stem  of  those  foreign  mythologies  they 
vrould  adopt,  and  they  fought  over  the  matter  until  a  third 
element  of  dissension  was  introduced  in  the  mythological  sys- 
tems of  the  Scandinavians  and  Celtic  Druids,  which  after  the 
Roman  conquests  of  Germany,  Britain  and  Gaul, were  broughtto 
Rome  and  Alexandria.  With  these  widely  divergent  priest- 
interests  in  full  play,  there  must  have  been  lively  times  in  the 
Roman  Empire  during  the  first  three  hundred  years  of  the  so- 
called  Christian  era.  Poor  Geta  was  made  aware  of  that  at 
the  cost  of  his  life  and  his  empire. 

As  proof  of  the  truth  of  the  statement  of  Geta,  that  the 
worship  of  Isis  and  other  Egyptian  deities  were  worshipped 
by  the  Romans,  we  take  the  following  item  of  news  from  the 
Catholic  Standard  of  August  18th,  1883.     It  says  : 

"  The  excavations  still  in  progress  in  the  rear  of  the  Church 
of  the  Minerva,  have  brought  to  light  a  portion  of  tx  magnifi- 
cent column  of  Oriental  grey  granite,  probably  forming  part 
of  the  portico  of  the  temple  of  Isis  and  Serapis.  The  lower 
end  bears,  in  demi-relief,  figures  of  exquisite  workmanship, 
and  life  size,  representing  priests  seated  on  a  species  of  stool, 
liolding  each  a  bundle  of  lotus  flowers.  This  interesting  frag- 
ment has  been  successfully  raised  and  placed  beside  the  obe- 
lisk, stil  awaiting  its  final  destination  on  the  square  of  the 
CoUegio  Romanus." 

That  there  was  a  Temple  of  Isis  in  Rome  upon  the  columns 
and  walls  of  which  were  portrayed  tlie  worship)  of  Isis,  the 
Eg3'ptian  virgin  Mother  of  tlie  Sun-god  Horus,  and  the  rival 
for  Roman  favor,  of  Maha  Maya  the  great  mother  of  Buddha, 
the  incarnation  of  Crishua,  the  Sun-god  of  India,  called  by 
the  Greeks  Christos  or  Kristos,  is  ample  confirmation  of  the 
statement  of  Geta,  that  the  Maia  of  tlie  Romans,  Maha- 
Mayaof  the  Hindus,  and  the  Mary  of  the  Christians  were  one 
and  the  same  mythical  personification,  and  was  allegorically 


386  ANTIQUITY    UNVEILED. 

intended  to  represent  the  Constellation  Virgo,  which  among 
all  people  was  regarded  as  the  mother  of  the  Sun  i>ersonirted. 

There  seems  to  have  been  some  disijuteas  to  whether  Geta 
had  the  prenomen  of  Lucius  or  I'ublius.  The  spirit  gave  his 
name  simply  as  Septimius  Geta,  and  therefore  we  think  that 
ho  had  no  other  surname  than  Septimius. 

The  spirit  tells  us  he  was  a  fully  initiated  member  of  tlie 
Diamond  of  Mountain  of  I^ight  Circle.  If  this  was  true,  (Jeta 
was  no  doubt  fully  posted  ivs  to  what  all  these  religious  sf(iial)- 
bles  were  about,  and  despised  thetn  accordingly.  The  fact  of 
the  matter  was  that  the  Gymnosophists  were  the  only  iK>rtioii 
of  the  Hindus  mIio  understw>d  the  fictitious  ni'.ture  of  the 
Brahminieal  and  Buddhistical  thet)logical  teachings,  and  it 
was  no  doubt  owing  to  this  fact  tiiat  their  religion  spread  so 
nipidly  over  the  lionian  Empire,  after  Calanus  imparted  this 
great  philcsophical  secret  to  Alexander  the  Givat  and  his 
generals. 

There  is  no  mention  of  any  history  of  the  life  of  Geta  by  any 
Phocion  or  Photian,  and  whether  such  a  work  is  in  e.Kistenco 
we  cannot  ."^ay  ;  but  it  is  not  improUible  that  some  of  the  Dia- 
moiul  Circle  may  have  commenxorated  tlieall  too  short  cjireer 
of  this  promising  young  ruler.  If  such  was  the  ca.se,  it  wjxs 
no  doubt  kept  a  secret,  and  may  have  in  the  course  of  time 
found  a  sanctuary  in  the  convents  of  the  Maronite  (M)ristians 
of  Mt.  Lebanon. 


VON  GORRES.  387 


JACOB  JOSEPH  VOl^  GO^f^ES. 


"  Good  day,  sir  : — It  seems  to  be  the  misfortune  of  Germans 
that  tliey  have  names  that  are  very  hard  to  force  through 
mediums  who  speak  a  foreign  tongue.  My  name  was  Jacob 
Joseph  Von  Gorres.  Althougli  I  wrote  on  all  the  topics  of  my 
(illy,  the  principal  point  of  my  communication  will  have  rela- 
tion to  my  worlv  Die  Christliche  Mystik.  It  is  upon  this  that 
I  wish  particularly  to  dwell.  I  was  a  mjstic  follower  of  Boehme, 
Agrippa,  and  such  writers  on  mysticism  ;  but  I  tried  to  recon- 
cile the  mysticism  of  the  IGth  century  with  the  mysticism  of 
my  time,  about  all  of  which  I  would  have  told  the  truth  had 
not  prejudice  prevented  me  from  doing  so.  All  mysticism  of 
that  and  previous  times,  centered  in  the  teachings  of  Hermes 
Trismegistus  and  Christos  of  India.  I  use  the  Greek  Avord 
Christos  instead  of  the  Indian  name  Crishna  or  Christau.  Now, 
that  was  the  central  or  commencement  point  of  all  modern 
Cliristianity,  as  it  was  taught  by  Apollonius  of  Tyana,  Pota- 
mon,  Plotinus  ,and  the  Alexandrian  School  in  general ;  but 
afterwards  it  was  greatly  altered  at  the  Council  of  Nice,  to 
suit  the  views  of  Eusebius  and  those  of  his  school.  There  is 
only  one  direction  in  which  you  must  look  for  the  evidence 
that  will  substantiate  the  truth  of  these  communications,  and 
that  is  among  the  Catholics,  for  Protestantism  is  only  a  bas- 
tard Catholicism.  The  bishops  and  priests  of  the  Catholic 
church  know  that  what  I  here  assert  is  positively  true  ;  and 
they  have,  in  different  parts  of  the  world,  the  documentary 
evidence  to  prove  what  I  here  assert.  But  they  have  thrown 
the  responsibility  of  most  of  their  sacred  writings  upon  the 
Jews,  because  they  claimed  to  be  God's  chosen  people,  and 
that  their  prophets  had  direct  communication  with  the  deity, 
Jehovah  ;  and  as  none  but  the  learned  few  could  read  their 
Hebrew  text,  so  Eusebius  and  his  followers  thought  it  a  sharp 
stroke  of  policy  to  conceal  tlie  fraudulent  proceedings  in  which 
they  were  engaged,  in  founding  the  Cliristian  church.  Almost 
the  whole  of  the  books  that  make  up  what  is  called  the  Bible, 
or  the  ancient  Jewish  history,  is  taken  from  tlie  writings  of 
the  elder  Zoroaster,  and  were  taught  by  the  Armenians,  Clial- 
deans,  ■Nfoabites  and  Samaritans.  There  is  no  Jewish  Ilabbi  of 
any  learning,  to-day,  wlio  could  prove  from  any  works  I  met 
with,  tiiat  they  had  a  literature  extending  beyond  the  Baby- 


888  ANTIQUITY  UXVKILED. 

lonish  captivity  of  the  Jews.  All  tradition  prior  to  that  time 
shows  that  tlic  Jewisli  narratives  were  taken  from  the  legends 
of  t lie  people  I  have  named.  As  a  spirit  1  have  investigated 
all  kinds  of  sectarianism,  and  I  lind  that  the  one  common 
mistake  of  mankind  in  all  ages  has  heen  in  mistaking  the 
conununieations  of  spirits  for  (he  outgivings  of  (Jod.  If  they 
will,  now  and  hereafter,  correctly  understand  this,  all  sects 
will  come  together  in  the  fatherhood  of  truth  and  the  brother- 
hood of  men.  Other  spirits  here  may  have  something  more 
important  to  say  to  you,  than  what  I  liavo  given.  I  thank  you 
for  this  hearing.     Farewell." 

Refer  to  Chambers'   Encyclopaedia  for  account  of  Von  Gorres. 

The  spirit  properly  expresses  the  relations  between  Catholic 
and  Protestant  Christians,  when  he  designates  the  latter  as 
bastard  Catholics.  It  is  amazing  tiiat  people  of  intelligence 
cannot  see  and  understand  this  fact.  But  for  the  bastard 
Protestant  Catiiolicism  that  prevails  to-day  to  such  an  irra- 
tional extent,  the  Roman  Catholic  Church  and  its  unrigiiteous 
mental  and  moral  tyranny  could  not  stand  in  the  blazing 
light  of  the  Spiritualism  of  the  nineteenth  century.  We  have 
no  doubt  that  the  spirit  testifies  to  what  is  true  when  he  says 
that  there  is  to-day  in  the  possession  and  contryl  of  the  Roman 
Catholie  hierarchy  the  documentary  proof  of  the  truth  of 
this,  and  tiie  otiier  cinnmunications  which  have  been  given  by 
spirits  bearing  upon  the  same  points  of  tiieologieal  history. 

It  has  ever  been  an  unexplained  history  how  the  founders  of 
Roman  Catholic  Christianity  came  to  base  their  theological 
fraud  upon  the  theological  fraud  of  the  Jews,  and  to  make 
Judea  the  .source  from  which  the  former  fraud  was  tlerivid. 
This  sjjirit  explains  this  in  a  singularly  clear  and  satisfactory 
manner.  In  substance  lie  tells  us  that  tlie  Jews  wen- a  lu-cu- 
liar  peo])le  in  the  one  particular,  tiiat  they  claimed  to  be  the 
chosen  people  of  (Jod,  and  tliat  the  language  in  which  their 
religion  was  exi)lained,  tiie  Hebrew  tongue,  was  little  known 
outside  of  the  Jewish  jjriesthood,  or  the  territorial  limits  of 
Judea.  To  taek  the  Roman  Catholie  Christianity  upon  this 
pretentious,  l)ut  little  known  theological  .^vsti-m,  says  Von 
(iorres,  was  considered  by  Kusebius  and  his  followers  as  a 
sharp  stroke  of  policy  in  launching  tlieir  new  scheme  of  ecele- 
siasticism.  Hence  tlie  anomaly  of  having  the  bigot«'d,  intol- 
erant, and  notoriously  immoral  inculcations  of  tin;  Hebrew 
Hcriptures,  or  Old  Testament,  as  it  is  called,  blended  with  the 


VON  GORRES.  389 

peaceful,  tolerant,  benevolent,  humanitarian  and  ethical  in- 
culcations of  the  Gyninosophical  teachings  of  ApoUonius  of 
Tyana,  in  the  so-called  New  Testament,  compiled  by  Eusebius 
in  the  beginning  of  the  fourth  century.  The  so-called  Christ- 
ian religion  is  the  one  anomalous  religion,  the  traditions  or 
scriptures  of  which  are  a  mass  of  the  most  irreconcilable  con- 
tradictions. In  all  other  religions  the  leading  objects,  whatever 
they  may  have  been  respectively^,  are  consistently  maintained 
throughout,  and  this  was  even  the  case  Avith  Judaism,  with 
which  the  founders  of  Christianity  so  inconsistently  and  fatally 
connected  their  heirarchical  as  well  as  ecclesiastical  schemes. 
But  Eusebius  and  his  Christianizing  followers  had  another 
object  in  view  than  that  which  the  spirit  of  Von  Gorres 
mentions,  and  that  was  to  divert  attention  as  far  as  was  possi- 
ble from  the  source  of  the  Gymnosophic  oriental  teachings  of 
ApoUonius  of  Tj'ana  which  Eusebius  sought  to  appropriate  as 
the  basis  of  an  original  religion,  or  a  religion  that  would  be  so 
regarded.  Thanks  to  the  spirits  of  those  wlio  have  lived  in  the 
l>ast,  and  who  made  these  matters  an  object  of  special  atten- 
tion, the  scheme  of  those  mental  tyrants  is  destined  to  be 
brought  to  naught. 

The  spirit  tells  us  that,  "Almost  the  whole  of  the  books  that 
make  up  what  is  called  the  Bible,  or  the  ancient  Jewish  his- 
tory, is  taken  from  the  writings  of  the  older  Zoroaster,  and 
were  taught  by  the  Armenians,  Chaldeans,  Moabites  and 
Samaritans."  That  so  learned  and  competent  a  witness  as 
Von  Gorres  should  testify  so  positively  upon  that  point  is  of 
the  greatest  significance. 

There  is  a  strong  array  of  authorities  in  history  to  sustain 
the  correctness  of  the  testimony  of  the  spirit  of  Von  Gorres  as 
to  the  plagiaristic  nature  of  the  Hebrew  Scriptures,  so-called. 
Being  so  fully  sustained  in  his  statements  that  the  Old  Testa- 
ment was  derived  from  the  teachings  of  the  Armenians,  Chal- 
deans, Moabites  and  Samaritans,  we  can  neither  doubt  the 
authenticity  or  the  substantial  correctness  of  the  communica- 
tion. Hence  we  may  conclude  that  the  spirit  was  fully  justi- 
fied, from  his  mortal  as  well  as  his  spiritual  knowledge,  in 
claiming  that  there  was  no  such  thing  as  a  Hebrew  literature 
until  after  the  Babylonish  captivity.  A  vast  array  of  facts 
ali'eady  adduced  show  that  such  was  the  fact. 

The  concluding  statement  of  the  spirit,  that  all  religious 


390  ANTIQUITY   UNVEILED. 

sectarianism  had  arisen  from  the  one  mistake,  tliat  in  all  ages 
mankind  iiad  mistaken  tlie  communications  of  spirits  for  the 
voice  of  God.  Such  i;*  undoubtedly  the  fact ;  as  the  events  of 
Modern  Spiritualism,  as  tliey  multiply  and  their  true  import 
ib  understood,  will  amply  demonstrate. 


prederich  Heinp'ieh  Wilhelm  Cesenius. 
A  German  Orientalist. 


"  I  will  salute  you,  sir,  by  saying  : — Fools  always  oppose  the 
trutli,  and  as  tlie  fools  are  in  the  majority,  and  tliosu  wlio  are 
willing  and  trying  to  learn  tlie  truth  in  the  minority,  you  n»ay 
get  nothing  but  kicks  for  trying  to  enlighten  mankind.  It 
was  so  in  my  day,  and,  as  a  spirit,  I  see  it  is  tlie  same  in  yours. 
The  Hebrew  language  is  nothing  more  than  the  ancient  Clial- 
dean  tongue.  I  know  this  as  a  spirit,  and  I  knew  it  when 
here.  The  proof  of  this  may  be  had  by  a  comparison  of  Chal- 
dean and  Hebrew  alphabets  ;  and  ill  making  such  a  compari- 
son, to  use  one  of  their  scripture  terms,  tlie  wayfaring  man 
though  a  fool  cannot  err  therein.  The  whole  of  the  Jewish  tra- 
ditions in  the  Old  Testament  were  revised  and  placed  in  their 
jiresenl  shape,  about  B.  C  (ioO,  and  were  taken  from  the  Chal- 
dean traditions,  and  you  have  the  proof  of  this  when  you  see 
that  the  ancestor  of  these  Jews  was  Abraham  or  Ibralim  as 
the  name  was  in  the  Chaldran  tongue,  or  I  the  one,  and  liralim 
the  soul — the  one  soul  of  all  things.  This  man,  we  are  tohl, 
was  a  native  of  Mr  of  Chaldca,  and  not  a  Hebrew  at  all.  'I'his 
was  all  set  forth  by  Zoroaster  the  Younger,  or  Danitl,  as  the 
Jews  have  called  him,  at  the  courts  of  three  or  four  Chaldean 
or  Assyrian  kings.  JJut  K/.ra,  sometime  later,  made  a  revision 
of  the  account  of  Daniel  or  Z(H'oaster;  and  while  the  tradition 
in  ivlation  to  Daniel,  before  the  time  of  K/.va,  is  ailheied  to,  to- 
«lay,  by  the  (iri'i-k  Church,  tiie  revisi'd  version  of  the  same 
tradition  by  Ezra  is  a<lhered  toby  the  Uomaii  C:itholic Church. 
So  much  for  the  Old  Testament,  and  now  for  the  New.  The 
Habbit's  of  the  tim*;  when  the  latter  Testament  was  in  conise 
of  taUiiig  shape,  such  a-!  (JamalicI,  .\kiba  and  Onk<'los,  were 
so  supers!  itiou>,  and  inibuid  with  the  idea  of  what  I  hey  termed 


GESENIUS.  391 

Mosos,  that  they  regarded  the  Jews  as  the  lineal  descendants 
of  Abraham,  or  Ibrahni.  But  Moses  was  only  a  combination 
of  two  names,  Moab  and  Sesostris  ;  Mo  meaning  the  man,  and 
ab  meaning  the"  father,  or  Moab  the  fatlier  man  ;  and  the 
otlier,  Sesostris,  akingof  a  people,  known  in  ancient  times  as 
Setliites.  This  seems  to  have  been  the  derivation  of  the  name 
Moses.  Tliese  people  looked  upon  the  combination  of  those 
names,  and  the  traditions  connected  witli  them,  as  showing 
tluit  they  were  lineal  descendants  from  Ibrahm,  or  Abraham, 
as  the  name  has  been  called  by  the  Hebrews  ;  so  that,  when 
Apollonius  disputed  with  the  learned  Rabbies,  Mhen  he  rode 
into  Jerusalem  on  an  ass — and  when  he  discoursed  with  them 
about  tlieir  traditions,  and  defeated  them  in  arguments,  he  had 
to  fly  from  Jerusalem  to  Tarsus,  where  he  became  the  cele- 
brated Paul  of  Tarsus.  My  communication  needs  no  other  cor- 
roboration, than  the  penetration  of  a  critical  scholarship  and 
clear  sound  sense,  to  determine  the  truth  of  wliat  I  have  here 
set  forth.  My  name  is  Frederich  Heinrich  Wiliielm  Gesenius. 
[We  will  do  what  we  can  to  corroborate  your  testimony  by 
the  facts  of  history.]  I  think  jjou  are  the  nuui  to  do  it  well. 
You  may  rely  upon  my  help  in  your  efforts  to  get  the  truth 
before  the  Morld." 

Refer  to  Chambers'    Encyclopaedia  for  account  of  Gesenius. 

It  was  a  learned  and  justly  distinguished  Hebrew  and  Ori- 
ental scholar  and  autlior,  whose  spirit  returned  and  gave  that, 
all  too  brief,  communication.  He  certainly  testifies  to  that 
which  he  knows  to  be  true,  in  that  communication.  His  ap- 
preciation of  the  unwillingness  of  fools  to  seek  for,  or  to  receive 
the  truth,  is  as  just  as  it  is  lamentable.  This  learned  spirit 
tells  us  that  the  Hebrew  language  is  nothing  more  than  the 
ancient  Chaldean  tongue,  and  that  he  knew  it  to  be  so  while 
in  the  mortal  life.  Having  been  the  author  and  publisher  of 
a  Hebrew  and  Chaldee  Dictionary  of  the  Old  Testament,  he 
must  fulh^  understand  the  relations  of  those  languages  to  each 
other.  He  tells  us  that  the  proof  of  their  common  identity 
ma}'  be  seen  by  a  comparison  of  the  Hebrew  alpliabet  with  the 
Cliaklee  alphabet.  Tliis  is  beyond. all  question  tlie  fact,  as  M'as 
fully  admitted  by  the  learned  Thomas  Astle,  F.  R.  S., F.  A.  S., 
Keeper  of  the  Records  in  the  Tower  of  London,  in  his  work, 
"The  Origin  and  Progress  of  Writing,"  page  37.  (Loud.  1803.) 
He  says : 

"  The  Chaldaic  letters  are  derived  from  the  ancient  Hebrew, 
or  Samaritan,  wliMi  are  tlie  same  or  nearly  so,  with  the  old 


392  ANTIQUITY    UNVEILED. 

Phopiiieian.  The  prophet  Ezra  is  supposed  to  have  adopted 
the  ohl  Hebrew  eliaruc'ters,  for  the  more  beautiful  und  eoiuiuo- 
dious  CImidee,  wliicli  are  still  in  use." 

Here  is  suffieieiit  proof  to  show  that  tlie  Ciialdee,  Hebrew, 
Samaritan,  and  IMiaMiieiaii  letters  were  so  analagous,  that  their 
common  orit^in  was  undoubted.  The  only  (juestion  that  re- 
mains to  be  determined  is,  wiiieh  of  these  alphabets  was  the 
ori<^inal  or  oldest  of  the  four?  1 1  is  true  that  Mr.  Astle  thought 
that  the  Chaldaie  letters  were  derived  from  the  Ancient  He- 
brew and  Samaritan  ;  but  he  gives  no  reason  for  that  opinion. 
He  does,  however,  state  that  which  shows  that  his  opinion 
was  the  reverse  of  correct,  for  he  says  : 

"Though  the  cosmogony  of  the  Chaldeans  and  Babylonians 
is  deejily  involved  in  fables,  as  is  the  case  with  all  ancient  na- 
tions, yet  tiiey  (svince  tiuit  tliey  cultivated  the  sciences  in  the 
most  remote  times." 

Not  only  were  the  sciences  of  arithmetic  and  astronomy  cul- 
tivated by  the  Ancient  Chaldeans  but  they  carried  them  to 
such  a  state  of  perfection  as  to  astonish  the  learned  of  modern 
times.  It  is  not  pretended  that  the  ancient  Jews  were  a  scien- 
tilic  or  a  literary  people.  That  the  Jews  claimed  their  descent 
from  a  Chaldean,  Abraham  of  Ur,  is  as  the  spirit  suggests,  an 
unmistakal)le  admission  on  their  part  that  their  written  lan- 
guage, as  well  as  their  origin  as  a  distinct  nation,  was  derived 
from  Chaldea.  We,  therefore,  conclude,  without  seeking  other 
proof,  that  the  Hebrew  language  is  nothing  more  than  the 
ancient  Ciialdee,  even  if  sliglitly  altered. 

Tiie  spirit  of  the  learned  Hei)rew  and  biblical  scholar, 
(Jesenius,  tells  us  that  tiie  wliole  of  the  Jewish  traditions,  in 
the  Ohl  Testament,  were  taken  from  the  Chaldean  traditions, 
and  put  in  their  present  siiape  aiiout  1>.  C.  ('>'>0,  an<l  as  proof  of 
tiiis  he  referred  to  the  fact  tliat  Abraiiain,  the  fatlier  of  tin; 
.Ifwisli  people,  was  a  Chaldean.  From  that  fact,  wliicli  the 
.Ji'ws  tlicinselves  admit,  they  very  consistently,  claimed  that 
:is  the  po.->terity  of  a  Chahjean,  t  iicy  had  a  common  riglitof 
inheritance;  to  tlie  CliahU'an  traditions,  wliicli  related  to  the 
ju'e-Alirahaiiiic  age.  Claiining  tlu'ir  descent  from  the  Chal- 
dean-, not  hiiig  was  more  natural  than  that  the  .lews  should 
clniin  the  ("lialdaic  language  as  well  as  the  Chaldaie  (ratli- 
tioii.-,  as  of  i'\<j;\ii  belonging  to  t hem-elves.  The  spirit  of  (Jes- 
enius  te||>  us   that  the  Jewish  Aiirahaiu,  \Y<fis  but  a  niodilica- 


GESENIUS.  393 

tion  of  the  Supreme  Intelligence,  Ibrahm,  the  etymology  of 
M-hicli  was  I  the  one,  and  brahiu  the  soul,  or  the  one  soul  of 
all  things,  and  that  this  was  taught  at  the  courts  of  Nebu- 
chadnezzar, Belshazzar,  Darius  and  Cyrus,  by  Zoroaster  the 
Younger,  who  was  called  Daniel  by  the  Jews.  By  these  ex- 
planations of  the  spirit,  we  have  the  matter  made  plain  that 
the  Chaldeans  were  an  older  people  than  the  Jews;  and  that 
whatever  was  held  in  common  by  them,  was  derived  by  the 
latter  from  the  former,  and  not  by  the  former  from  the  latter. 
This  was  the  case  with  the  Chaldean  traditions,  the  Chaldean 
alphabet,  and  much  of  the  Chaldean  literature,  which  the 
Jews  undoubtedly  adopted,  when  they  sought  to  establish  a 
history  and  literature  of  their  own. 

We  have  another  most  curious  fact  explained,  and  that  is, 
why  the  Book  of  Daniel  varies,  as  between  the  version  of  it 
adopted  by  the  Greek  Church,  and  that  adopted  by  the  Ro- 
mish Church.  The  first  is  the  original  Jewish  version  of  the 
Chaldean  Daniel,  while  the  latter  is  the  modified  Jewish  ver- 
sion of  Ezra  the  Scribe.  This,  no  doubt,  is  as  consistent  with  all 
the  collateral  facts  as  the  other  statements  of  this  most  intel- 
ligent and  thoroughly  informed  spirit ;  but  time  will  not  ad- 
mit of  our  looking  the  evidence  of  it  up. 

The  etymology  of  the  name  Moses,  as  being  made  up  of  the 
two  names  Moab  and  Sesostris,  or  rather  the  first  syllables  of 
those  two  names  is  certainly  very  astounding,  as  it  is  so  foreign 
to  any  heretofore  suggested  etymology  of  the  name  Moses. 
We  can  very  well  understand  how  the  first  syllable  Mo  would 
be  derived  from  Moab,  the  supposed  Father  of  the  Moabites, 
as  their  vicinity  to  and  relation  with  the  land  of  Canaan, 
would  intimately  connect  them  with  the  Jews ;  but  the  scs 
which  terminates  the  name,  is  in  its  derivation  much  more 
obscure,  and  hence  the  surprise  with  which  we  found  the 
identification  of  Sesostris  as  a  Sethite,  instead  of  an  Egyptian 
king,  as  we  always  supposed  him  to  be. 

We  will  close  this  critique  by  briefly  noticing  what  Gese- 
nius  says  in  relation  to  Apollonius's  visit  to  Jerusalem.  It 
appears  that  the  ofrenee  that  he,  Apollonius,  committed,  was 
to  demonstrate  to  the  Jewish  priests  that  he  knew  the  fraudu- 
lent and  deceptive  nature  of  tiieir  so-called  sacred  writings.  It 
was  for  this  ollence  he  was  tried  before  Felix,  Festus  and 
Agrippa,  as  Paulusor  Poliouus.     As  this  was  a  religious,  and 


394  ANTIQUITY   UNVEILED. 

not  a  civil  offence,  and  not  prohibited  by  the  Tloman  laws,  lie 
was  finally  discharged,  when  he  no  doubt  fled  to  Tarsus,  as 
(lesenius  states.  We  feel  it  proper  to  say,  that  during  tlie  most 
of  the  time  we  were  engaged  in  making  this  investigation,  we 
were  made  sensible  of  the  assistance  of  a  spirit  or  spirits,  who 
accompanied  us. 


ST.   CH^VSOSTOM. 

A  Christian  Father. 


"Good-day  sir  :— Are  ecclesiastics  and  theologians  of  any 
benefit  to  humanity,  whatever?  This  is  the  (juestlon  tiiat  is 
upperinost  in  my  mind  to-day.  After  thousands  of  years  of 
contention  about  the  truth  of  tlieir  respective  systems,  whetlier 
Pagan,  Jewish,  Moiuimmedan  or  Christian,  wliat  real  benefit 
have  those  various  systems  of  theology  conferred  upon  man- 
kind? To  me,  all  those  systems  blend  together  and  amount  to 
one  thing,  and  this  is  misundertood  spirit-control.  Men  and 
women  of  all  nations  of  tlie  world,  jjave,  throughout  all  titne, 
been  mediums  for  sj)irit  control,  but  tlieir  minds  were  so  con- 
fused witii  tl»e  supeixtitions  of  tlieir  day,  that  tiiey  could  not 
give  what  tlie  controlling  sj)irits  really  intended  to  give  to  the 
world  liirougli  them.  Vou  will  nevi-r  obtain  the  unadulterated 
trutli  through  mediums  wiiose  minds  are  prt'ju<li('('(l.  If  the 
mediums  leaned  toward  error,  no  matter  how  wise  and  truthful 
the  controlling  spirits  were,  tiie  utterance  becatne  tinctured 
with  their  own  tiioughts,  as  the  tiioughts  of  the  spirits 
flowed  tiirougli  tlieir  brains.  Jiut  here  and  tliere,  among 
the  mediums  of  antiiiuity, there  have  beenminds  tiiat  were  un- 
biased, and  it  lias  been  through  tiiese  mediums  tliat  you  iiave 
ri'ct'ived  the  gems  of  trutli  tiiat  constitute  your  tn-asures  of 
knowkMlge  to-day.  In  my  mortal  life  all  was  eonfusion  and 
strife,  and  the  eonfliet  was  fierce  and  heated — not  as  to  how 
mucli  truth  there  was  in  religion — liut  upon  sucii  u<eless  topics 
Jis  tlie  Trinity,  Haplism,  Sic,  wiiicli  I  call  foolish  l>v-paths. 
TlK're  lias  i>een  so  many  sjjirits  here  wlio  liave  given  their  tes- 
tiiiiony  astotiie  liistory  oCIcsiis,  tliat  it  seems  likea  repetition 
for  me  to  testily  upon  th.il  point.  15ut  I  will  say  Ibis,  upon  ail 
my  liopt's  of  an  immortal  lite  an<i  the  bapi»iiif<s  to  <  oiiu' from 


ST.   CHRYSOSTOM.  395 

it,  that  the  real  Jesus  was  Apollonius  of  Tyana.  This  I  know, 
and  I  will  at  some  future  time  write  a  pamphlet,  any  one  of  the 
statements,  of  wliich,  I  will  challenge  the  Christian  Church  to 
disprove.  In  it,  I  will  prove  conclusively,  that  there  was  no 
Jew  named  Jesus  Christ,  nor  any  such  person  as  Jesus  of  Naz- 
areth. The  document  that  will  prove  this,  is  the  Epistle  sent 
to  the  Emperor  Trajan  by  Potamon  of  Alexandria,  which  is  in 
existence  to-day,  in  the  Ambrosian  Library  at  Milan,  but  the 
Ilomau  Catholic  priesthood  are  far  too  cunning  to  let  its  exist- 
ence be  knosvn.  Why  then,  you  may  ask,  do  they  preserve  it? 
I  will  tell  you  why.  Every  pupil  of  the  Roman  Catholic  Church 
that  becomes  a  priest,  is  entrusted  with  these  secrets  of  that 
church,  and  is  sworn  to  keep  them  with  strictest  good  faith, 
under  the  penalty  of  death  if  he  betrays  them.  By  such  means 
they  compel  them  to  cling  together.  I  come  here  to-day,  only 
because  I  want  to  do  something  toward  emancipating  mortal 
man  from  superstition.  I  lived  at  the  time  the  Christian  religion 
first  took  shape,  and  helped  to  found  it.  I  think  I  am  a  com- 
petent witness  as  to  its  merits,  if  it  has  any,  and  as  to  its  demer- 
its which  are  many.  I  passed  to  spirit-life  in  A.  D.  406,  and 
my  name  was  Chrysostom. 

Refer  to  the  American  Cyclopjedia  foraccount  of  Chrysostom. 

Underlying  all  religions,  the  Spirit  of  Chrysostom  tells  us, 
was  the  fact  of  sjiirit  control  of  mediums,  and  then  says,  in 
terms  not  unworthy  of  his  high  reputation  for  eloquence  : 
"  Men  and  women  of  all  nations  of  the  world  have,  through- 
out all  time,  been  mediums  for  spirit  control,  but  their  minds 
were  so  confused  with  the  superstitions  of  their  day,  that  they 
could  not  give  what  the  controlling  spirits  really  intended  to 
give  to  the  world  through  them.  You  will  never  obtain  the 
unadulterated  truth  through  mediums  whose  minds  are  preju- 
diced. If  the  mediums  leaned  toward  error,  no  matter  how 
wise  and  truthful  the  controlling  spirits  were,  their  utterances 
became  tinctured  with  their  own  thoughts,  as  the  thoughts  of 
the  spirit  flowed  through  their  brains."  In  that  paragraph  we 
have  the  secret  fully  laid  bare,  of  the  cause  of  so  much  foolish- 
ness and  error  having  been  taught  to  mankind  in  the  names  of 
revelation  and  religion.  The  sensitives  through  whom  those 
revelations  came  were  not  less  sensitive  to  mortal  surroundings, 
conditions  and  tendencies,  than  to  the  spirit  influences  who 
sought,  through  their  mediumship,  to  impart  a  knowledge  of 
truths  that  were  necessary  for  the  growth  and  progress  of  hu- 
manity.    Hence  such   a  Jumble  of  truth  and  error  in  every 


396  ANTIQUITY   UNVEILED. 

rclif^ioiis  sys(om  that  has  found  a  foothold  among  men,  the 
Chrisilian  religion  not  cxeepted.  This  very  experienced  spirit 
imparts  a  knowledge  of  u  fact  which  seems  to  have  been  too 
little  ohserved  and  considered,  hy  those  who  are  seeking  to 
determine  the  laws  governing  the  spirit  control  of  mediumistic 
sensitives.  It  is,  that  the  spirit  controlling  the  physical  organ- 
ism of  an  entranced  medium,  is  compelled  to  make  use  of  the 
brain  of  the  medium  to  materialize,  in  words,  the  thoughts 
which  they  desire  to  convey  to  mortals  ;  and,  that  in  doing 
this,  they  llnd  it  impossible  to  entirely  overfome  tlie  eflects  of 
the  mental  habits  of  thought  to  whicii  the  medium's  brain  has 
been  subjected.  That  this  is  a  great  and  important  truth  which 
should  be  fully  considered  in  estimating  the  value  of  any 
spirit  communication,  needs  no  demonstration  whicli  common 
experience  does  not  atlbrd.  With  enliglitened  and  unpreju- 
diced mediums,  through  whom  to  work,  the  wise,  good  and 
loving  spirits  of  earth's  noblest,  best  and  greatest  departed 
ones,  would  long  since  have  banished  error  from  the  t'arth, 
and  truth  would  now  have  a  universal  reign  among  men.  I^et 
it  be  the  especial  object  of  those  who  desire  to  promote  so  de- 
sirable a  condition  of  human  afFairs,  to  encourage  in  every 
possible  way,  the  attainment  of  "enlightened  mediumship" 
in  order  that  the  salvation  of  humanity  may  be  rendered  i>os- 
sible.  As  if  to  give  weight  to  this  point  of  his  testimony,  the 
spirit  says  :  "  JJut  here  and  there,  among  the  mediums  of  an- 
ticpiity,  there  have  been  minds  that  were  unbiased,  and  it  has 
been  through  those  mediums  that  you  have  received  the  gems 
of  truth  tliat  constitute  your  treasures  of  knowledge  to-day." 
J>y  "unl)iased"  mediums,  the  spirit  refers  to  such  pro[)iiets, 
seers  and  sages  as  had  escaped  the  psychological  influence,  in 
the  midst  of  which  they  had  lived,  and  thus  were  rendend 
susceptible  to  the  more  perfect  intluence  of  wise  and  good 
spirits,  who  ever  seek  to  enlight«'n  mortals,  and  lead  them 
from  tlie  deeply  worn  highways  of  error  over  wliieli  they  are 
journeying,  unconscious  of  the  nearness  of  the  bi'tter  way  into 
wiiieb  sjtirits  of  light  and  truth  seek  so  persistently  iind  lov- 
ingly (o  lead  them.  In  Spiritualism  at  least,  .-iway  with  all 
prejudice,  sellisliness  and  bigotry,  in  order  tli;it  unadulterated 
tint  b  may  <leseend  from  tlu'  suiiernal  nalms  of  wi>(i()iu  and 
love. 

In  (lie  stormy  nuindtiiie  experiences   (lirotigli  whicli  ("lirys- 


ST.    CIIRYSOSTOM.  397 

ostom  had  to  pass,  the  reader  will  see  how  vividly  the  return- 
ing spirit  recalled  them  when  he  said  :  "  In  my  mortal  life  all 
was  confusion  and  strife,  and  the  conflict  was  fierce  and  heated 
— not  as  to  how  much  truth  there  was  in  religion — but  upon 
such  useless  topics  as  the  Trinity,  Baptism,  &c.,  which  I  call 
foolish  by-paths."  No  one  can  read  the  accounts  of  Chrvsos- 
toni's  earthly  career,  and  not  see  that  he  cared  little  if  any- 
thing about  the  theological  dogmas  which  caused  such  fierce 
contentions  among  tiie  prelates  of  the  Catholic  Christian 
Church,  not  only  in  the  time  of  Chrj'sostom,  but  long  after 
that  time.  We  have  seen  with  what  reluctance  he  was  forced 
to  become  the  archbishop  of  Constantinople,  and  how,  against 
the  imperial  power  of  Arcadius,  and  the  corrupt  influences  of 
Eudoxia,  he  insisted  on  the  practical  observance  of  the  moral 
precepts  of  the  Christian  theology,  rather  than  upon  the 
observance  of  the  doctrinal  speculations  which  were  put  for- 
ward as  the  more  essential  requirements  of  the  Christian 
Catholic  Church.  It  is  not  at  all  surprising,  that  his  great 
benevolence,  purity  of  life,  unselfishness  and  love  for  human- 
ity, should  have  been  so  little  appreciated  by  the  people  of  his 
time,  who  were  so  completely  besotted  by  the  efTects  of  un- 
known centuries  of  spiritual  ignorance,  superstition  and  bigo- 
try that  the  unusual  virtues  of  Chrysostom  should  be  regarded 
by  them  as  criminally  antagonistic  to  their  hoary  and  cher- 
ished prejudices.  As  a  spirit,  Chrysostom  returns  to  earth  the 
same  great,  fearless  and  steadfast  friend  of  truth  and  hu- 
manity that  he  was  when  he  M-as  on  earth,  and  points  us  to 
the  great  need  of  the  hour,  enlightened  and  unprejudiced 
mediumship. 

How  modestly  and  apologetically  the  spirit  introduces  his 
testimony  in  relation  to  the  history  of  Jesus  !  and  wit!i  what 
impressive  asseveration  he  says:  "Upon  all  my  hopes  of  an 
immortal  life  and  the  happiness  to  come  from  it,  I  will  say  tliat 
the  real  Jesus  was  Apollonius  of  Tyana.  This  I  know,  and 
will  at  some  future  time,  write  a  pamphlet,  any  one  of  the 
statements  of  which,  I  will  challenge  the  Christian  Church  to 
disprove.  In  it  I  will  prove  conclusively  that  there  was 
no  Jew  named  Jesus  Christ,  nor  any  such  person  as  Jesus  of 
Nazareth."  The  spirit  says  he  knows  these  things  now,  and 
leaves  us  to  infer  that  he  knew  them  when  he  was  creating  such 
a  commotion  among  the  Christian  prelates  of  the  Eastern 


398  ANTIQUITY    UNVEILED. 

Churcli  ill  the  latter  part  of  the  fourth  century.  But  tliis  is  not 
all,  for  he  tells  us  that  he  had  knowledge  of  the  Epistle  sent  to 
the  emperor  Trajan  by  Potanion  of  Alexandria, which  contains 
the  absolute  proof,  to  which  he  refers,  that  no  such  man  as 
Jesus  of  Nazareth  everexisted.  More  than  this,  he  tells  us  tiiat 
this  Epistle  of  Potamon  to  Trajan,  is  in  tiie  Ambrosian  Ijibrary 
at  Milan,  at  this  time,  having  escajK'd  destruction  at  the  hands 
of  the  Christian  i^riesthood.  Ifthisbeso,  it  shows  very  plainly 
that  the  spirits,  or  some  of  them  at  least,  know  just  where  tiie 
proofs  of  the  truth  of  their  testimony  may  be  found  by  mortals, 
and  gives  us  reason  to  hope,  if  not  to  expect,  that  some  day  the 
truth  in  relation  toall  these  ancient  matters  will  l)ecome  known 
to  the  world  generally.  In  order  tliat  the  reader  may  be  able 
to  judge  of  the  probable  correctness  of  this  very  positive  state- 
ment of  the  spirit  of  Chrysostom,  I  cite  the  following  in  relation 
to  the  Ambrosian  library  from  tiie  Encyclopjedia  Americana  : 

"  Tliis  collection  of  l)ooks  at  Milan,  famous  in  modern  times, 
on  account  of  the  discoveries  ma<le  l)y  Angelo  Maio,  was  oix'ned 
to  tlie  public,  in  KiO!),  by  Cardinal  Frederick  Jiorromeo,  a  rela- 
tion of  St.  Cliarles  liorromeo.  Tlie  cardinal  arclil)ishop  of 
Milan,  a  lover  of  knowledge,  caused  the  books  to  be  purdiased 
by  learneil  men  whom  he  sent  tiirougli  Europe,  and  even 
Asia.  At  tlie  opening  of  tiie  library,  it  contained  about  3-'J,(M)0 
printed  l)ooks,  and  al)()ut  lo.OOO  manuscripts  in  all  languages. 
It  now  contains  (10,000  i)rinted  i>ooks  (according  to  Milian,  140- 
000.)  It  was  called  tlie  Aml>rosian  Library,  in  honor  of  iSt. 
Ambrose,  tlie  patron  saint  of  Milan.  Angelo  Maio,  in  his  pre- 
face to  tlie  fragments  of  tlie  Iliad,  which  he  ol)tained  from  the 
treasures  of  this  lil)rary,  has  shown  how  tiie  collecti<Mi  lias  been 
improved,  particularly  by  tlie  addition  of  the  Piiiellian  manu- 
scripts." 

It  is  to  tiiis  precious  repository  of  ancient  literature  that  the 
spirit  of  (Hirysostom  refers,  as  containing  the  ])ro<>ri)ositive  tliat 
no  such  persons  as  Jesus  ( 'lirist  or  Jesus  of  Xa/.aretli  ever  live<l. 
It  seems  hardly  possible  that  any  spirit,  iiiucli  less  the  spirit 
of  the  good  and  benevolent  Chrysostom  would  in\ent  siicli  a 
statement  untruthfully.  It  is  no  dt>ulit  so  far  correct,  as  it  was 
possible  for  the  si)irit  to  communicate  the  information  tiirough 
the  luain  of  the  medium.  It  was  no  doubt  the  principal  object 
of  his  cdiiimunic.-ition,  to  make  known  the  facts,  that  Potamon 
of  Alexaiidiia  wrote  an  ipistle  to  the  ( iiiperorTrajan,  in  which 
he  disclosed  facts,  which  showed  tliat  ApoUonius  of  Tyana  was 


ST.   CHRYSOSTOM.  399 

the  real  author  or  founder  of  the  Christian  religion,  and  that 
Jesus  of  Nazareth  was  not.  It  is  not  a  little  significant,  in  this 
connection,  that  the  whole  book  of  Diogenes  Laertius,  in  which 
he  gave  an  account  of  tlie  life  and  teacliings  of  Potamon  of 
Alexandria,  has  been  suppressed  intentionally, while  the  history 
of  all  the  Greek  Philosophers,  down  to  the  time  of  Potamon, 
by  the  same  author,  have  been  preserved  intact.  Indeed,  but 
for  the  fact  that  Diogenes  Laertius  mentioned,  in  the  preface 
to  the  Lives  of  the  Philosophers,  that  he  had  devoted  a  special 
book  to  the  treatment  of  Potamon  and  his  philosophical  teach- 
ings, we  would  not  have  been  permitted  to  know  that  such  a 
man  ever  lived.  Notwithstanding  the  time  when  Potamon 
lived  and  Diogenes  Laertius  wrote  concerning  him  has  been 
concealed,  and  the  impression  has  been  promoted,  that  lie 
lived  late  in  the  second  century  at  the  latest.  If  what  the 
spirit  of  St.  Chrysostona  says  is  true,  and  it  be  a  fact  that 
Potamon  wrote  a  letter  to  the  emperor  Trajan,  who  was  himself 
a  philosopher,  he  must  have  flourished  in  the  reign  of  that 
learned  and  liberal  emperor,  which  extended  from  A.  D.  97  to 
117.  Now,  it  is  a  Avell  known  fact,  that  Potamon,  in  his 
Eclectic  s\'stem  of  philosophy  mainly  followed  the  spiritual 
teachings  of  Apollonius  of  Tyana,  and  was  in  all  probability  a 
contemporary  of  the  latter,  who  died  at  the  advanced  age  of 
nearly  a  hundred  years  in  the  beginning  of  the  reign  of  Trajan. 
It  is  therefore  in  the  higliest  degree  probable  that  Potamon  did 
write  just  such  an  epistle  to  Trajan  as  Chrysostom  says  was 
extant  in  his  time  on  earth,  and  which  is  still  extant  in  the 
Ambrosian  Library  at  Milan.  As  Diogenes  Laertius  closed  his 
Lives  of  the  Philosophers  with  that  of  Potamon  of  Alexandria, 
tlie  probability  is,  that  he  was  his  contemporary,  and  lived  and 
wrote  in  the  early  part  of  the  second  century, 

If  there  are  those  who  tliink  that  the  spirit  of  Chrysostom 
wouldnot  havegiventhat  testimony  asareturningspirit,  lethiin 
or  her  remeinber  the  reason  which  the  spirit,  in  closing,  assigns 
forhissotestifying.  "Icomehereto-da3',"sayshe,  "only  because 
I  want  to  do  something  towards  emancipating  mortal  man  from 
superstition."  Is  it  unnatural,  that  a  spirit,  after  nearly  fifteen 
hundred  years  in  spirit  life,  who  knew  tlie  evil  effects  of  propa- 
gating religious  errors,  should  seek  to  undo  tlie  evil  to  wliieli  he 
contributed  when  in  the  mortal  form?  Would  it  not  be  most 
unnatural  and  cruel  if  he  did  not  seek  to  do  so  ?    The  bi'cvity  of 


400  ANTIQUITY  UNVEILED. 

theconimniiicationsliows  how  inadoquato  the  opportunity  was, 
tliat  lio  availed  liiinsolf  of,  to  do  iiiiiisolf  full  justice.  Letiisall 
the  more  appreciate  his  eflort,  and  be  grateful  tliat  under  tiu' 
circumstances  he  was  enabled  to  give  us  so  niuclj  instruction. 


RfiP^filRS. 

A  Jewish  High  Priest, 


"  I  SALUTE  vou,  SIR  : — I  was  born  in  Jerusalem,  in  the  year 
2  H.  ('.,  as  it  is  now  called.  I  was  the  highpriest  of  tiie  Jews, 
from  A.  J).  4o  to  A.  D.  6i).  My  name  was  Ananias.  You  will 
find  a  brief  account  of  my  doin<?s  in  the  twenty-fourth  chaj)- 
ter  of  Acts.  I  was  one  of  the  accusers  of  Apollonius  before 
Felix.  The  name  ought  to  iiave  been  Ai)olIos,  instead  of  I'aul. 
The  charge  tliat  was  there  set  down  against  him  was,  that  he 
was  a  seditious  and  pestilent  fellow.  That  was  not  tlie  cliarge 
made  against  him  at  all.  The  charge  was  that  he  had  at- 
tempted to  enter  the  Holy  of  Holies,  claiming  tlu"  divine  right 
to  do  so.  When  the  j>riests  and  populace  attempti'd  to  restrain 
him,  and  keep  him  from  entering  tlu-re,  such  was  his  power 
that  he  entered  the  Holy  of  Holies,  and  none  present  could 
stop  him.  We  called  this  power,  the  power  of  (Jod,  but  yon 
peoi)le  call  it  mediumship.  It  was  for  this  I  accused  him  before 
Felix.  ]Ie  had  violated  and  profaned  the  temple,  and  I  ac- 
cused him  of  it.  As  a  spirit  1  nmst  confess  that  I  was  more 
governed  in  this  by  a  feeling  of  jealousy  than  anything  else. 
The  Jews  had  sworn  to  destroy  him,  but  he  had  proselyted  a 
great  number  of  them  to  ids  faith.  [What  faitii  was  that?]  It 
was  the  faith  of  Ciiristos  or  Chrislina.  You  re.ad  of  Paul  or 
A|)ollos  having  been  let  down  from  the  walls  of  I)ama<i-us,  in 
a  basket  ;  but  that  occurred  at  Jerusal(>ni  ami  not  at  Damascus. 
From  A.  I).  tV)  to  A.  I).  (>"),  the  only  Clirist  th.at  was  preached 
inJudeawas  the  Ciiristos  of  Ai>ollonius.  [Of  what  faitli  by 
name  was  .Ajiollonius?]  He  bi'longe(l  to  the  ICssenes.  The 
I'^sscnes  were  not  Jews,  as  has  been  wrongly  su|t])osed.  Any 
p.-rson  who  followed  tiieir  tejichings  could  join  the  I-'.ssenes,  no 
matter  what  bis  or  her  nationality.  Tliis  .\ polios  or  Apollo- 
nius, was  summoned  Itefore  Felix  an<l  his  wife  Drusiila,  when; 
he  proiluci'd  such  extraordinary  spirit  manifestations,  that  as 


ANANIAS.  401 

he  [Felix]  could  not  let  hiTn  go,  not  having  the  power  to  do 
so,  he  did  the  next  best  thing  for  Apollos,  and  kept  him  in 
prison  until  his  successor  arrived,  wlien  he  was  sent  to  Rome, 
where  he  was  liberated.  I  am  Ananias  son  of  Nebedus.  I  am 
particular  in  telling  you  this,  because  there  was  another  high- 
priest  of  the  Jews  about  that  time  who  was  named  Ananias." 

Refer  to  NouvelleBiographieGenerale  for  account  of  Ananias. 

The  spirit  who  gave  the  above  communication  represents 
himself  to  have  been  the  pontifical  accuser  of  Apollonius 
before  Felix,  the  procurator  of  Judea,  and  says  the  story  of 
that  event  is  to  be  found  in  the  24th  chapter  of  Acts.  If  this 
statement  is  true,  and  the  facts  are  such  as  to  demonstrate  it  to 
be  so,  then  all  pretence  that  there  is  anything  especially  divine 
about  the  alleged  outgivings  and  teachings,  of  Jesus  Christ 
and  St.  Paul,  must  fall  to  the  ground  and  the  whole  religious 
sj'stcm  that  has  been  erected  thereon  must  also  fall  to  the 
ground,  never  again  to  furnish  materials  for  any  similar  struc- 
ture of  error  and  imposture.  In  this  connection,  the  first  point 
to  be  considered  is,  that  outside  of  the  Book  of  Acts,  and  the 
Pauline  Epistles,  there  is  no  historical  mention  whatever  of 
such  a  person  as  Paul,  the  Christian  convert  from  Judaism. 
No  one  knows  who  wrote  the  Book  of  Acts,  nor  is  it  known 
just  when  it  was  written,  but  certainly  not  until  long  after  the 
four  Gospels,  the  Epistles  and  Revelations,  and  in  all  proba- 
bility, not  until  the  early  part  of  the  fourth  century.  The 
author  of  that  book,  whoever  he  was,  does  not  refer  to  a  single 
author  or  book  as  authority  for  any  of  the  statements  herein 
contained.  Why  this  should  have  been  so,  if  he  desired  to 
have  the  truth  of  his  statements  known,  I  cannot  well  con- 
ceive. I  can  however  see  very  clearly  why,  if  he  was  not 
recording  the  truth,  he  would  write  just  as  he  has  done,  with- 
out giving  a  clue  to  the  real  nature  of  his  production.  Through 
the  communication  under  review,  we  are  enabled  to  show  just 
wluit  the  Book  of  Acts  is,  and  what  purpose  it  was  written  for. 
That  purpose  was  to  conceal  the  fact,  that  the  real  author  of  the 
Pauline  Epistles  was  no  other  person  than  Apollonius  of  Ty- 
ana,  the  Apostle  of  Essenianism  to  the  Greeks,  Romans  and 
Jews,  who  was  born  just  at  the  date  fixed  as  the  birth  time  of 
the  founder  of  Christianity,  and  who  for  fully  three  quarters  of  a 
century  from  A.  D.  25  to  A.  D.  100,  devoted  his  life  to  propaga- 
ting the  doctrines,  which  in  a  modified  and  corrupted  form 


402  ANTIQUITY   UNVEILED. 

wore  made  the  foundation  of  Orthodox  Christian  Eoclesiastl- 
eism.  Ill  the  account  of  tlie  accusjitioii  of  Paul  heforo  Felix, 
whicii  iK'irins  in  cliapter  twenty-four  of  Acts,  to  which  wo 
refer  our  readers,  we  find  Paul  represented  to  have  heen  a  Jew, 
and  in  liis  defence  before  Agrippa  lie  is  nuide  to  say  tliat  which 
will  be  found  in  Acts  xxvi,  4-32. 

Such  is  the  account  of  the  hearing  alleged  to  have  been  given 
to  Paul  before  Agrippa,  IJernice  and  Festus.  At  that  hearing 
it  is  not  pretended  that  Paul  was  refjuired,  according  to  the 
llonian  law,  tus  previously  adjudged  by  Felix,  to  meet  his  Jew- 
ish accusers  face  to  face,  and  to  justify  his  actions  in  their 
presence.  The  whole  afTair  seems  to  have  a  star  chaml>er  one, 
and  intended  to  provide  an  excuse  for  sending  Paul  to  Rome, 
where  he  would  be  safe  from  the  murderous  intentions  of  the 
Jews  against  him  while  he  should  remain  in  C'iesarea.  There 
can  belittle  doubt  that,  at  that  one-sided  hearing  before  A grijv 
pa  and  Festus,  Paul  used  the  same  means,  whatever  they 
were,  to  gain  their  favor,  that  he  had  used  when  taken  pri- 
vately before  Felix,  two  years  previously,  to  gain  the  good  will 
and  protection  of  the  latter.  It  is,  at  least,  very  evident,  if 
Paul  made  any  such  defence  of  himself  before  Agrippa  as  that 
put  into  his  mouth  in  Acts  xxvi,  when  there  was  no  one  present 
to  confront  liis  mis-statements,  tiiat  he  di<l  not  say  one  word  of 
any  of  those  tilings  when  he  was  confronted  by  his  Jewish 
accusers  before  Felix.  In  order  that  the  reader  may  see  tlie 
contra.st  between  tlie  public  hearing  before  Felix  and  the 
private  hearing  before  Agrippa,  we  will  here  refer  them  to 
Acts  xxiv,  1,  4-27. 

Such  is  the  story  of  the  accusation  by  tlie  Jews,  under  the 
lead  of  Ananias  tlie  higii  priest,  against  Paul,  before  Felix.  A 
greater  farce  tlian  tiie  trial  was,  as  it  is  (k'scril)ed  in  Acts, 
could  hardly  b,;  imagined.  That  it  is  a  bungling  account  of  a 
real  occurrence  we  iiav(>  reason  to  infer;  but  what  that  occur- 
rence was  is  a  cjuestion  that  is  Ity  no  means  setlbd  by  the  nar- 
rative itsi'lf.  View  it  in  any  liglit  we  may  say  it  is  a  biingliiig 
attemi)t  to  conceal  the  real  occurrences,  to  which,  whatever 
facts  it  contains  relate.  That  it  lias  no  reference  to  any  peison 
that  was  ever  a  .lew,  or  upon  whom  the  Je\vi>h  law  has  any 
opi'ration,  is  very  clear.  I^ysias,  the  chief  captain,  took  him 
out  of  the  hands  of  the  authoritiesof  tlie  Jewish  religion,  on  the 
ground  that  he,  Paul,  was  a  Roman  and  not  a  Jew  ;  and  this 


ANANIAS.  403 

claim  Paul  himself  made  in  his  defense  before  King  Agrippa — 
a  claim  that  Agrippa  regarded  as  conclusive.  Now,  if 
Paul  had  been  a  Jew,  and  had  "gone  about  to  profane  the 
temple,"  the  proper  tribunal  to  have  adjudged  him,  would  have 
been  the  Jewish  Sanhedrim  or  council,  from  before  which  body 
chief  captain  Lysias  took  him  by  force  while  he  was  being 
tried.  In  his  defense  before  Felix  while  he  is  made  to  appear 
to  have  denied  that  he  attempted  to  profane  the  temple,  he  in 
the  next  sentence  confessed  that  he  did  so,  according  to  the 
Jewish  definition  of  what  constituted  such  profanation.  He 
says  :  "  But  this  I  confess  unto  thee  (Felix),  that  after  the  way 
which  they  call  heresy,  so  worship  I  the  God  of  my  fathers, 
believing  all  things  which  are  written  in  the  law  and  the 
prophets."  But  he  went  further  and  admitted  that  he  had 
been  found  by  his  accusers  "purified  in  the  temple."  If,  puri- 
fied according  to  Jewish  worship,  he  had  been  found  in  the 
temple,  it  would  have  constituted  no  ground  of  accusation 
against  him  ;  but  he  claimed  to  be  there,  purified  by  some 
heretical  observances,  which  was  necessarily,  in  the  eyes  of  the 
Jewish  authorities,  an  ofTe nee  against  their  religion,  and  which 
it  was  within  their  jurisdiction  to  try,  to  condemn  and  to  pun- 
ish for,  and  especially  if  the  offender  was,  or  had  ever  been  a 
Jew.  Again,  in  his  hearing  before  Agrippa,  he  stated  his 
defence  to  be  that  he  had  called  upon  the  people  of  Jerusalem 
a*nd  all  the  coasts  of  Judea,  "that  they  should  repent  and  turn 
to  God,  and  do  works  meet  for  repentance.  For  these  causes 
the  Jews  caught  me  in  the  temple,  and  went  about  to  kill  me." 
That  Paul  had  committed  some  great  crime  against  the  Jewish 
law,  and  one  requiring  death,  there  can  be  no  doubt.  The 
only  question  is,  what  was  the  crime?  If  we  now  turn  to  the 
communication  of  the  spirit  of  Ananias  the  high  priest,  who 
was  the  official  accuser  of  Paul,  we  will  find  the  whole  matter 
explained  in  a  remarkable  manner,  and  so  conclusively  as  to 
leave  no  room  to  question  the  substantial  truth  of  his  statement, 
in  regard  to  this  whole  affair. 

In  the  first  place  the  spirit  tells  us  that  the  person  whom  he 
accused  before  Felix,  was  Apollonius,  a  Greek  Essene,  orJsaza- 
ritefollowerofChristosorChrishna,  and  who  was  called  Apollos 
instead  of  Paul.  If  this  be  true,  it  is  very  evident  that  the 
intention  was  toso  change  the  name  of  the  accused,  in  the  Book 
of  Acts,  as  to  prevent  the  real  person    from  being  identified. 


404  ANTIQUITY    UNVEILED. 

This  will  be  shown  to  he  the  fact  by  all  the  circumstances  as 
they  are  therein  related.  Ananias  tells  us  that  he  <li<l  not 
charge  Apollonius  with  beinjo:  a  seditious  Jmd  pestilent  fellow,  as 
alleged  in  Acts  ;  but  that  he  did  charge  him  with  profaning 
the  temple,  and  committing,  what  was  in  the  eyes  of  the  Jews, 
the  crime  of  all  crimes,  that  of  invading  the  Holy  of  Iloiies  in 
the  temple.  The  truth  of  this  statement  is  singularly  sustained 
by  Philostratus's  Life  of  ApoHonius  of  Tyana,  which  life  was 
largely  devoted  to  making  himself  acquainted  with  all  the 
secret  doctrines  and  ceremonies  of  the  various  religions  and 
mystical  systenis  of  his  time.  Philostratus  relates  that  when 
at  p]phesus,  ApoHonius  sought  admission  to  the  mysteries  of 
the  Ephesian  goddess,  which  was  refused  him  ;  and  on  his  in- 
sisting upon  his  right  to  be  admitted  to  them,  his  life  was 
threatened  by  the  Ephesian  priests,  so  that  to  save  himself  he 
was  obliged  to  flee  by  night ,  but  before  doing  so  he  predicted 
a,  fearful  pestilence  that  was  to  come  over  the  Ephesians,  when 
they  would  be  glad  to  invoke  his  healing  powers.  As  ApoHo- 
nius predicted,  the  pestilence  did  occur,  when  he  was  sent  for, 
and  by  his  influence  over  the  afflicted  people,  he  soon  banished 
the  pestilence.  On  his  again  demanding  initiation  into  the 
mysteries  of  the  Ephesian  temple,  he  was  welcomed  by  the 
f^phesian  priesthood  to  their  most  interior  secrets.  With  the 
exception  of  the  refusals  at  Ephesus  and  Jerusalem,  ApoHonius 
found  no  difticulty  in  being  initiated  in  all  the  religious  myster- 
ies of  his  age,  not  excepting  the  mysteries  of  Persia,  India 
and  Egypt.  It  is,  therefore,  in  the  highest  degree  probable, 
that  on  ApoHonius  going  to  Jerusalem,  and  knowing  he  would 
be  refused  admission  to  the  Holy  of  Holies,  by  the  Jewish 
authorities,  that  he  watched  an  oi)portunity  to  obtain  a  know- 
ledge of  the  secrets  of  that  sacerdotal  humbug — that  finding 
such  an  opportunity  he  attempted  to  enter  the  Holy  of  Holies, 
in  which  attempt  he  was  opposed  by  those  who  were  present, 
and  that  having  overcome  the  resistants,  he  liad  entered  the 
carefully  concealed  place,  and  discovered  the  fraud  that  was 
there  concealed.  The  language  of  the  charge  which  Ananias, 
through  Tertullus,  made  against  Paul  was  "Who  hath  gone 
al»out  to  profane  the  feini)le."  This  is  just  what  spirit  Ananias 
tells  us,  that  ApoHonius,  called  Apollos,  did  at  Jerusalem. 
Ananias  admits  that  he  was  animated  more  i)y  jealousy  than 
by  sectarian  hatred,  in  his  deatlly  hostility  to  Ajtollunius;  and 


ANANIAS.  405 

very  naturally  so,  after  such  a  display  of  "the  power  of  God" 
as  ApoUonius  had  manifested,  in  forcing  his  way  into  the  Holy 
of  Holies.  In  this  ApoUonius  certainly  had  profaned  the  tem- 
1)1  e ;  and,  according  to  the  Jewish  law,  merited  death  at  the 
hands  of  the  Sacerdotal  power. 

Ananias  says  that  ApoUonius  had  proselyted  a  great  number 
of  the  Jews  to  his  faith,  and  in  reply  to  my  question,  stated 
distinctly  that  his  faith  was  the  faith  of  Christos  or  Crishna  ; 
and  subsequently  he  adds-:  "He"  Aiwllonius,  "belonged  to  the 
Essencs."  Here  we  have  three  points  repeated,  that  had  been 
testified  to  most  positively  by  other  spirits  who  had  previously 
communicated.  Ananias  says  that  ApoUonius  was  an  Essene, 
this  was  undoubtedly  the  fact.  Now  on  the  other  hand,  Ter- 
tullus,  when  arraigning  Paul  before  Felix,  charged  him  with 
being  a  "ring  leader  of  the  Nazarenes."  Who  then  were 
the  Nazarenes?  There  was  certainly  never  any  sect  of  the 
followers  of  Jesus  Christ  who  were  called  Nazarenes.  In  the 
Old  Testament,  there  are  but  two  mentions  made  of  Nazarites, 
who  were  distinguished  as  a  religious  sect  ;  and,  in  the  New 
Testament  no  mention  is  made  of  them  whatever,  while  it  is 
certainly  known  that  there  was  a  sect  of  communistic  ascetics, 
who  were  known  to  be  especially  hated  by  the  Jews,  who  were 
called  Nazarites.  It  is  also  a  fact,  clearly  ascertained,  that  the 
Nazarites,  in  their  religious  doctrines  and  ceremonial  obser- 
vances were  very  analogous  to  the  Essenes,  who  seem  to  have 
swallowed  up  the  older  sect  about  the  middle  of  the  first  cen- 
tury A.  D.  The  word  Nazarite  was  manifestly  changed  to 
Nazarene,  for  the  same  purpose  of  concealment  of  the  identity 
of  the  person  alluded  to,  and  in  the  same  manner  that  Apollos 
was  changed  to  Paulus.  Now,  ApoUonius,  being  an  Essene 
and  a  ringleader  of  them,  as  was  the  fact,  Tertullus  nq  doubt, 
charged  him  with  being  a  ringleader  of  the  Nazarites,  the  name 
by  which  their  opponents,  the  Jews,  designated  them.  Now,  no 
one  has  ever  pretended  that  the  Paul  of  Acts  was  a  Nazarite  or 
an  Essene  and  such  a  charge  against  him  would  have  been 
preposterous.  The  person  accused  before  Felix  was  no  doubt  a 
ringleader  of  the  Nazarites,  as  he  does  not  appear  to  have  made 
any  denial  of  the  charge.  It  is  therefore  rendered  almost  cer- 
tain, even  from  the  account  in  Acts  itself,  that  the  person  there 
accused,  was  ApoUonius  of  Tyana,  as  Ananias,  himself  testifies 
positively  was  the  case. 


406  ANTIQUITY  UNVEILED. 

The  spirit  testifies  to  anotlier  point,  in  relation  to  the  Es- 
penes,  wliich  is  undoubtedly  correct;  and  that  is  tliat  tlie 
Essenes  were,  in  no  sense,  a  Jewi.sli  sect,  as  tlieological  writers 
liave  supposed  and  claimed.  They  included  in  their  number 
not  only  Jews,  but  the  people  of  every  nation  who  adopted 
Iheir  rules  and  modes  of  life.  lUit  a  still  more  important 
point  is,  that  the  Xazaritesor  Essenes  were  followers  of  the 
Christos  or  Chrishna  of  the  Hindoo  GymnosophisiS,  and  not 
of  Jesus  Clirist  at  all.  This  seems  entirely  consistent  with 
what  is  kncnvn  of  their  religious  doctrines  and  ceremonies. 
Like  the  Hindoo  Gymnosophic  followers  of  C'lirishna,  they 
lived  a  communistic  and  ascetic  life,  and  excluded  from  the 
people  around  them,  who  were  not  of  their  faith — like  them 
the  Essenes  reverenced  the  sun,  as  the  emblem  of  light  and 
life,  and  like  them  they  were  believers  in  the  life  of  the  spirit 
after  the  death  of  the  body,  and  souglit  spiritual  development, 
and  spirit  communion  through  the  cultivation,  of  Spiritual 
iiiediumship.  In  a  word  liiey  were  the  Spiritualists  of  their 
time,  and  as  such  were  lus  much  hated  and  persecuted  by  the 
priests  of  their  day,  as  the  Spiritualists  of  to-day,  are  by  the 
priests  of  every  religion  now  in  existence. 

The  Spirit  says  :  "You  ri'ad  of  Paul  or  Apollos,  having  been 
let  down  from  the  wall  of  Damascus  in  a  basket  ;  but  tliat  oc- 
curred at  Jerusalem,  and  not  at  Damascus."  Tiie  spirit  refers 
to  what  is  said  in  Acts  ix  1!»,  20,  1*1,  •22,  2o,  24,  &c,  to  which  wo 
refer  our  readers. 

Now  there  certainly  was  no  occasion  for  this  spirit,  if  he 
had  a  puri)ose  to  deceive  to  contradict  the  allegation  that  the 
escape  of  Paid  or  Apollos  by  tiie  i)asket  was  not  correctly 
stated,  as  having  taken  place  at  Damascus,  but  that  it  oc- 
curred at  Jerusalem.  If  it  was  not  true,  or  could  not  be 
shown  to  be  so,  it  was  risking  the  self-lmpeachmcnt  of  his 
veracity.  J5ut  let  us  see  which  is  the  most  prol)al)ly  correct. 
Damascus  was  not  a  Judean  city,  and  not  undrr  the  control  of 
t  lie. lews  at  the  time  in  ([Uestion,  and  it  is  hardly  likely  the 
.J"\vs  would  iiave  contemplated  so  dangerous  ;in  ollV'iiee  as  ihe 
niurilcr  of  Saul  for  no  otlier  cause  tliau  tiiaL  he  preaclicd  doc- 
trines that  were  otlVnsive  ti)  them.  It  is  not  pretended  that 
Saul  preached  a  crucified  Christ,  nor  that  he  had  ciiargeil  the 
.lews  with  the  brutal  murdi-r  of  Christ.  The  story  is  certainly 
very  improbable  in  any  view  we  may  take  it.    Now,  at  Jerusa- 


ANANIAS.  407 

lem  the  situation  of  affairs  was  very  different.  Tlie  Jews  were 
there  the  prevailing  portion  of  the  people,  and  they  would 
naturally  be  greatly  incensed  at  any  such  effort  to  proselyte 
the  Jews  ;  besides  it  is  admitted,  in  the  same  connection,  that 
Baul  had  to  flee  from  Jerusalem  to  save  his  life,  and  he  was 
assisted  to  do  so  by  the  brethren.  [Who  were  tlie  brethren?] 
That  was  the  especial  designation  of  the  Essenian  or  ISTazarite 
brotherhood.  But  we  are  not  obliged  to  confine  our  question- 
ing of  the  correctness  of  the  Damascus  story  to  <  onjecture  for 
the  same  Saul  under  the  name  of  Paul  tells  the  same  story 
himself,  in  2  Corinthians  xi,  32,  43,  as  follows  : 

"  In  Damascus  the  governor  under  Aretas  the  king,  kept  the 
city  of  the  Damascenes  with  a  garrison  desirous  to  apprehend 
nie; 

"  And  through  a  window  in  a  basket  was  I  let  down  by  the 
wall,  and  escaped  his  hands." 

Now  there  is  something  very  contradictory  in  tliese  two 
statements.  In  Acts  it  was  the  Jews  \vlio  tlireatened  the  life 
of  Saul,  and  to  avoid  whose  vengeance  he  escaped  in  the 
manner  stated,  while  in  2  Corinthians,  it  was  the  Syrian  gov- 
ernor who  was  desirous  to  apprehend  him,  no  doubt  for  some 
civil  offence,  and  not  for  a  religious  one  at  all.  At  any  rate  it 
is  most  improbable  that  either  King  Aretas  or  the  governor  of 
Syria  were  Jews,  or  governed  by  Jewish  hostility  to  Saul.  The 
natural  conclusion  is  that  the  author  of  Acts  has  largely  con- 
tributed to  enhance  a  simple  statement  put  into  the  mouth  of 
Paul,  in  2  Corinthians ;  or,  on  the  other  hand,  that  the  two 
vei'ses  last  quoted  were  afterwards  interpolated  in  the  2  Corin- 
thians epistle,  in  order  to  give  some  autliority  to  Acts  on  that 
point.  It  does  indeed  look  very  nmch  as  if  the  latter  conjec- 
ture is  the  true  one;  for  those  verses  close  chapter  xi,  and 
have  no  connection  whatever  with  what  precedes  or  follows 
them.  Such  is  the  muddle  in  which  these  Testament  makers 
have  involved  the  simplest  and  most  easily  ascertainable  and 
reconcilable  matters.  To  blunder  constantly  seems  to  be  the 
inevitable  fate  of  all  who  seek  to  conceal  the  truth  or  to  pro- 
pagate falsehood. 

I  now  come  to  the  consideration  of  the  last  point  of  the 
spirit  testimony,  which  is  in  every  way  a  most  important  dis- 
closure ;  and  that  is  the  secret  of  Paul's  alleged  nnsterious  in- 
fluence over  the  minds  of  Felix,  Festus  and  Agrippa,  as  well 


408  ANTIQUITY   UXVEILED. 

as  over  the  minds  of  Drusilla  and  Bernice.  Ananias  tells  us 
that  when  privately  in  the  presence  of  tiiese  influential  rulers 
in  Judea,  he,  Apollonius,  produced  such  extraordinary  spirit 
manifestations  that  they  were  convinced  of  the  truth  of  his 
teachin<««.  As  it  was,  Apollonius,  the  ringleader  of  (he  Xnzar- 
itcs,  who  wrought  these  spiritualistic  marvels,  and  not  any 
S;uil  of  Tarsus,  or  Jewish  convert  to  Essenian  Christosisni,  Ave 
need  have  no  dilTlculty  in  accepting  the  spirit's  statement  as 
true,  that  Apollonius  of  Tyana,  and  Saul  of  Tarsus,  afterwards 
called  Paul,  were  one  and  tiie  same  historical  personage. 

Having  thus  fairly  established  the  authenticity  and  truth- 
fulness of  the  communication,  we  cannot  too  highly  estimate 
tiie  imiK)rtance  of  the  spirit  testimony  of  Ananias  to  the  fact, 
that  the  only  Christ  that  was  j)reach('d  in  Judea,  from  A.  D. 
35  to  A.  D.  (50,  was  tlie  Christos  of  Apollonius.  Now  the 
Christos  of  Apollonius  was  not  the  Ju<l;'ari  Cliristos,  atul  had 
no  relation  to  any  Jesus  Christ  whatever.  It  is  because  tlie 
latter  Clirist  is  ciaimed  l)y  Ciiristian  writers  to  be  tiie  Christ  of 
tlie  I^sscnes,  tliat  iiis  identity  witli  the  Hindoo  ("lirlst,  of  tin; 
temple  of  Matiuira,  on  tlie  Jumna,  i)eeonu's  an  incontroverta- 
ble  fact.  So  many  facts,  all  attested  by  the  testimony  of  the 
spirits  of  those  who  had  personal  knowledge  of  them,  and  all 
concurring  in  .^o  mnarkable  a  manner  in  leading  us  to  one  and 
the  same  conclusion,  render  it  certain  that  the  world  has  been 
held  for  decades  of  centuries  in  the  meshes  of  religious  decep- 
tion of  the  most  high-handed  and  inicpiitous  character. 


CHARLES  MARTEL.  409 


King  of  France. 


"I  WILL  SALUTE  YOU  BY  SAYING:—!  hope  the  truth  will 
triiiniph  although  it  has  many  opponents.  1  was  a  warrior — 
not  a  priest.  1  am  known  as  Charles  Martel.  I  was  the  grand- 
father of  Charlemagne,  and  secretly— not  openly— a  materialist 
in  my  belief.  I  overcame  the  Saracens  in  battle;  for  which  I 
am  heartily  sorry  as  a  spirit,  for  I  believe  tijat  my  victory  over 
them  kept  Spiritualism  back,  for  a  thousand  years.  And  what 
a  singular  arm}'  it  was  that  I  commanded  !  It  was  in  three  divi- 
sions, eacli  of  whicli  had  to  be  kept  entirely  separated  froTTi  the 
others,  or  they  would  have  killed  each  other  about  their  differ- 
ent religious  beliefs.  The  first  division  was  composed  of  troops 
drawn  from  what  you  term  Italy,  Greece,  and  in  fact  from  all 
the  countries  along  the  shores  of  the  Mediterranean  Sea.  Tlieir 
religion  was  the  worship  of  Jupiter  and  their  standaid  an  imi- 
tation of  your  plow.  The  second  division  was  drawn  from  Caul 
and  Germany,  and  they  were  worshippers  ofChristos.  Their 
battlestandard  bore  the  figure  of  a  lamb.  Thethird  division  came 
from  Britain  and  Scandinavia  and  their  standard  had  upon  it 
a  pine  or  some  other  evergreen  tree.  They  were  worshippers 
of  Hesus.  Those  were  the  principal  religions  of  my  time;  and 
there  was  much  similarity  between  the  last  two  mentioned. 
The  followers  of  Jupiter  were  distinguished  for  their  multiplic- 
ity of  gods,  as  every  force  in  nature  and  every  human  passion 
had  its  presiding  god  or  goddess.  You  may  imagine  the  diffi- 
culty that  I  labored  under  to  have  to  control  these  three  hostile 
forces  and  to  use  them  without  allowing  them  to  intermingle. 
Their  religious  hatred  of  each  other  would  have  overcame  them 
mucli  sooner  tlian  the  enemy  could  have  done  it.  Tiie  spirit 
who  will  follow  me,  will  be  Radbod.  We  always  fouglit 
against  each  otlier  when  we  happened  to  meet ;  but  as  spirits 
we  are  endeavoring  to  pave  the  way  for  a  true  knowledge  oftlio 
past,  in  relation  to  the  Christian  Church.  As  I  before  said,  as 
a  spirit,  I  Iiave  one  grand  regret,  and  that  is,  that  I  ever  stop- 
ped tlie  advanceof  the  Saracens. — Fraternally,  Cliarles  Martel. 

Refer  to  Xouvelle  Biographic  Generale  for  account  of  Charles 
Martel. 


410  ANTIQUITY  UNVEILED. 


King  of  Friesland. 


*'  I  will  greet  you  for  the  spirit  for  wlioiu  I  will  speak.  I 
will  also  greet  you  for  myself — Aronamar.  The  spirit  for  whom 
I  will  speak,  drove  out  from  liis  domains  a  disciple  of  Honifaee'-s 
who  came  there  to  convert  his  people  from  Hesusism  to  Christ- 
osism.  lie  says  his  name  was  Swivert.  He  says  he  heard  all 
that  this  Swivert  had  to  say,  and  he  heeame  convinced  from 
that  tiiat  he  had  originally  gotten  his  religion  from  Hesusism, 
and  Christosisiu  was  only  an  ofTshoot  of  Hesusism  ;  hut  as  a 
spirit  he  has  found  that  the  reverse  of  this  is  true.  On  his 
driving  out  tliis  Swivert,  he  went  back  to  Charles  Martel  and 
enlisteil  him  in  his  favor,  and  this  linally  brought  on  a  war 
tiuit  iiad  for  its  object  tlie  establishment  in  Frics'land  of  the 
religion  tliat  was  taught  by  Boniface.  I5ut  rtually  it  became 
the  desire  of  Charles  Martel  t;)  possL-ss  the  wliol  >  of  the  territory 
of  Friesland,  and  they  contended  for  tlie  remainder  of  their 
lives  for  the  supremicy  over  it,  sometimes  one  gaining  and 
sometimes  the  other.  Tins  Ridbod  says  that  Hcsus,  as  he 
understood  tlie  matter,  was  not  the  god  of  their  religion.  He 
acted  in  the  same  cupacity  for  tlu-m  that  .VpoUonius  did  for 
the  (ireeks  and  Ilomans  in  bringing  the  Hindoo  gospels  into 
the  lioman  i)rovinces.  Hesns  brought  the  same  gospels  to 
Marseilles  about  li.  C.  SOO.  He  was  a  mereliant,  or  trader,  but 
became  a  jiropagator  of  the  doctrines  of  He-^usism.  Tlie  book 
from  which  he  taught  was  called  Arjouna,  after  Arjun  the 
discii)le  of  Christos.  As  the  name  of  Pauline  Epistles  was 
given  to  tiie  writings  of  A[):)llonius,  so  they  gave  tlie  name  of 
Hesus  to  similar  writings  wliich  were  given  to  his  disciples 
and  carried  all  over  Northern  Europe.  Tlierefore,  H'susisin 
began  eight  hundred  yi-ars  bi-fore  the  Christian  era  ;  Cliristos- 
ism  did  not  b'giii  in  \V«'stern  E  irop'  until  seven  humlred 
years  afli-r  I  hat  era.  HcsusisMi  had  tr  lined  a  great  ascendency 
tliereand  hail  sonu;  of  tlie  finest  scIiooN  in  Ireland  and  (iaul, 
and  was  ardently  tauirhtTiy  St.  Patrick  and  others.  Tiie 
ciinimunieating  spirit  says  this  is  given  you  to  be  publisliecl,  so 
that  tiiere  can  be  .some  light  as  to  his  times  to  tlutse  who  are 
not  too  blind  to  see.     His  name  is  Iladbod." 

Refer  to  P.ioirraphie  Universelle,  article  Charles  Martel,  for 
account  of  lvadl)i)d. 


WINFRED— ST.    BONIFACE.  411 

We  deem  it  best  before  commenting  upon  this  communication 
from  Radbod  to  give  the  communication  of  Winfred,  or  St* 
Boniface,  as  tlie  two  comnmnications  are  so  intimately  con. 
ncctcd  with  the  same  points  of  ancient  liistory  as  to  make  tlieir 
joint  consideration  most  desirable. 


WlfiF^ED«MOt^  ST.   SOfllFflCE. 

A  So-called  Christian  Saint. 


"  I  GREET  YOU  SIR  :— It  is  strange  that  the  Catholics  of  to- 
day claim  me  as  having  been  one  of  the  expounders  of  their 
doctrines.  They  are  wide  of  their  mark.  I  was  a  priest  of 
Christos.  I  was  born  in  680  A.  D.  and  died  about  734  or  736.  I 
had  three  disciples.  One  of  them  went  to  Britain,  another 
through  Germany,  and  Swivert,  the  third,  went  to  Friesland, 
with  what  success  the  king  of  that  country  (Radbod)  has  in- 
formed you.  The  other  two  met  with  failures.  I  had  a  good 
deal  to  do  with  influencing  the  zeal  of  the  Christosite  division 
of  Charles  Martel's  army.  In  fact  my  position  in  that  matter 
was  similar  to  that  of  Peter  the  Hermit  toward  the  Crusade  in 
after  years.  I  belonged  to  the  religious  faith  which  I  called 
reformed  Christosism,  and,  as  it  was  taught  by  me,  it  was  set 
forth  in  the  books  that  were  rejected  at  the  Council  of  Nice. 
In  that  way  I  was  at  war,  spiritually  speaking,  with  the 
teachers  of  the  original  Christosism  —  my  position  being 
about  the  same  toward  them  as  Martin  Luther's  position  was 
towards  Catholicism.  About  the  only  remnants  of  my  teach- 
ings now  extant,  as  they  were  before  they  were  changed  and 
interpolated,  are  to  be  found  among  the  Maronites  of  Mt. 
Lebanon.  I  believe,  and  in  fact  I  may  say  that  I  know,  that 
tlie  books  rejected  at  the  Council  of  Nice  were  of  more  impor- 
tance as  truly  defining  Christosism,  than  tliose  which  were 
adopted.  My  original  name  was  "Winfred.  It  was  afterwards 
clianged  to  Boniface.  I  was  a  Briton.  I  was  born  in  the 
vicinity  of  what  is  called  Durham." 

Refer  to  Encyclopaedia  Americana  for  accountof  St.  Boniface. 

In  the  three  communications  of  Charles   Martel,  Radbod, 

and  St.  Boniface,  we  have  a  concurrence  of  testimony  such  as 


412  ANTIQUITY   UNVEILED. 

is  most  rare  on  any  point  of  ancient  history.  The  first  of  the 
three  spirits  to  communicate,  (jliarles  Martel,  tells  us  tliat  the 
army  he  collected  to  drive  back  the  Saracen  invaders  of 
France,  was  conij)osed  of  throe  divisions,  two  of  which,  he 
says,  were  made  up  resi)ectively  of  tiie  followers  of  Christos, 
and  the  worshijjpers  of  Ilesas.  And  further,  that  there  was 
much  similarity  between  those  two  classes  of  religionists.  If 
this  is  true,  then  it  is  certainly  a  fact  tliat  as  late  as  A.  D.  741, 
when  Charles  Martel,  died,  the  followers  of  Christos  were  not 
worshippers  of  Hesus,  nor  the  worshippers  of  Hesus  the  fol- 
lowers of  Christos,  and  that  these  two  classes  of  religionists  of 
C'harles  Martel's  army  were  so  hostile  towards  each  other  that 
if  they  had  been  allowed  to  come  together,  they  would  have 
set  to  cutting  each  other's  throats.  More  than  this  it  becomes 
very  evident  that  Christianity  as  it  was  estal)lished  by  the 
Council  of  Nice,  had  no  place  in  any  of  the  countries  whence 
Charles  Martel  drew  his  forces  to  drive  back  the  Saracen  Ma- 
hommedanism  that  advanced  upon  France  from  Spain.  This 
is  absolutely  corroborated  by  the  testimony  of  Radbod,  king 
of  Friesland,  who,  through  the  spirit  interpreter  of  his  mes- 
sage, tells  us  tiiat  Hesusism  was  the  religion  of  his  country 
as  late  as  A.  D.  700,  and  that  Christosism  was  not  only  not  ac- 
cepted by  the  Frisians,  l)Ut  its  introduction  was  resisted  even 
to  a  resort  to  arms,  to  prevent  it.  The  spirit  lestilies  upon  this 
point  with  surprising  clearness.  He  states  that  he  drove  out 
from  Friesland  a  disciple  of  Boniface,  who  was  sent  there  to 
convert  his  people  from  Hesusism  to  Christosism  and  that  the 
naine  of  tiiis  dlseiplr  was  Suivert,  no  doubt  the  Swidvert  v.ho 
is  mentioned  as  having  been  sent,  or  who  went  from  Ilritain 
to  Friesland  to  convert  tlie  heathen  worshippers  of  Hesus  of 
that  country.  .\s  Boniface  gave  the  name  Swivert,  as  well  as 
tiie  interpreter  for  Kadlnxi,  I  infer  that  the  correct  name  was 
Swivert  and  not  Swidvert,  or  if  the  latter  it  was  pronounced 
Swivert.  iladlxxl  tells  us  that  he  allowed  Swivert  to  fully  ex- 
pound his  religious  doctrines  to  him,  antl  thus  became  con- 
vinced that  Swivert's  religion,  which  the  si)irit  calls  Ciiristos- 
i-ni,  was  only  an  oflshoot  of  Hesusism,  bis  own  religion  and 
that  of  his  countrymen.  He  tells  us,  however,  that  as  a  spirit 
lie  liad  discoveri'd  that  the  revers*' of  this  was  true,  and  that 
Hi  siislsm  was  an  ollslioot  of  Clirislosism.  The  (jui'st  ions  not 
explained  i)y  these  eoninuinications  are  in  what  respects  these 


WIXFRED — ST.    BOXIFACE.  413 

two  religions  differed  and  in  what  respects  they  agreed.  It 
would  not  be  a  very  difficult  thing  to  surmise  the  trutli  in  rela- 
tion to  these  matters,  but  I  prefer  to  wait  for  fuller  spirit  testi- 
mony upon  those  points.  It  is  enough  for  our  present  purpose 
to  know  that  Hesusism  and  Christosisni  were  regarded  by 
their  followers  as  being  not  the  same  religious  faith,  however 
analogous  they  may  have  been,  and  that  they  were  so  far  an- 
tagonistic to  each  other  as  to  justify  war  to  prevent  the  one 
religion  from  overcoming  the  other.  It  would  seem  to  have 
been  merely  a  conflict  between  priestly  factions  who  were 
imwilling  to  blend  their  interests  and  thus  have  ended  their 
bloody  strife.  Radbod  tells  us  that  upon  his  driving  Swivert 
from  his  dominions,  the  latter  went  to  Charles  Martel,  and 
enlisted  him  in  his  favor  which  led  to  a  war,  the  object  of 
which  was  the  establishment  in  Friesland  of  the  religion  that 
was  taught  by  Boniface. 

1  stop  here  to  ask  the  reader's  attention  to  two  points  of  this 
most  interesting  and  valuable  communication.  Radbod  tells 
us  that  Swivert  was  a  disciple  of  Boniface,  and  does  not  make 
any  allusion  to  either  Boniface  or  Swivert  being  Roman  Catho- 
lic Christians.  Again  he  tells  us  that  his  war  with  Charles 
Martel  was  n»t  about  Roman  Catholic  Christianity,  but  about 
the  religion  of  Boniface.  There  is  a  volume  of  meaning  in 
those  twice  repeated  references  to  the  religion  of  Boniface.  It 
is  not  pretended  that  Boniface  consulted  the  Roman  Christian 
Chiu'ch  about  his  scheme  to  convert  the  heathens  of  Germany, 
Friesland,  Scandinavia,  etc.  nor  that  he  had  any  authority 
from  that  Church  to  take  the  measures  he  did.  It  is  very 
evident,  therefore,  that  the  movement  of  Boniface  was  one 
entirely  independent  of  the  Roman  Catholic  Church.  As  the 
reader  Avill  see  in  the  biograiihical  sketch  of  Boniface  to  which 
we  refer  when  Boniface  failed  in  converting  the  Frieslanders 
to  his  religion,  he  did  not  report  his  failure  to  the  Roman 
Catholic  authorities,  nor  did  he  complain  to  them  of  his  treat- 
ment at  the  hands  of  Radbod,  These  facts  all  point  in  a  very 
conclusive  manner  to  the  fact  that  Boniface  did  not  regard 
himself  as  a  Roman  Catholic  Christian  at  all,  or  as  in  any 
especial  way  related  to  the  Orthodox  Christian  religion.  Boni- 
face went  back  from  Friesland  to  England,  where  we  are  told 
he  was  an  abbot,  but  as  abbot  of  what,  or  by  whom  created  we 
are  not  told. 


414  ANTIQUITY    UNVEILED. 

Wo  are  told,  liowover,  that  in  718,  Boniface  wont  to  Rome 
where  Gregory  I  r  authorized  him  to  preacli  tiie  gospel  to  all 
natioub  of  Germany.  It  seems  tlmt  after  the  visit  to  Rome  he 
resumed  his  attempt  to  convert  tlie  Frie.shxnders  to  his  religi- 
ous views.  It  is  not  pretended  that  he  preached  to  the  Ger- 
mans and  Frieslanders,  Jesus  Christ  and  him  crucified,  nor 
that  he  preached  the  paramount  Christian  authority  of  the 
Roman  Church.  It  is,  therefore,  almost  certain  that  Boniface 
was  not  a  Roman  Catholic  Christian,  as  he  distinctly  tells  us 
he  was  not.  It  is  more  than  likely  that  he  went  to  Rome  in 
718  to  get  the  Roman  Church  to  use  its  infiuence  with  Charles 
Martel  to  induce  the  latter  to  support  him  in  his  scheme  of 
proselytism  in  Germany  and  Friesland.  It  is  hardly  likely  he 
went  to  Rome  to  obtain  a  consent  to  a  scheme  which  he  had 
undertaken  and  carried  on  without  any  such  consent  or  au- 
thorization ;  his  object  must  have  been  one  independent  of 
Roman  Catholic  authority.  Tiiis  is  rendered  almost  certain 
from  the  fact  that  two  years  later  he  was  invited  to  Rome, 
where  he  was  made  a  bishop,  we  are  told,  by  Gregory  II. 
This  may  or  may  not  have  been  the  case,  but  if  it  was  done,  it 
was  because  the  Roman  Church  sought  in  that  way  to  appro- 
priate the  missionary  labors  of  Boniface  among  the  woi-shii>- 
pers  of  llesus.  As  Bon  1  face  was  invited  to  Rojne,  and  not 
cited  to  ai)pear  there,  it  shows  tiiat  as  late  as  A.  1).  72;?,  when 
Boniface  was  in  his  43(1  year,  the  Roman  ChurJi  did  not  claim 
to  have  any  theological  or  ecclesiastical  authority  over  Boni- 
face and  his  missionary  labors.  This  is  a  point  to  be  specially 
remembered  in  connection  with  what  the  spirit  of  Boniface 
says  in  relation  to  his  religion  and  the  nature  and  object  of  his 
proselyting  scheme.  In  tlie  meantime  I  will  return  to  what  the 
spirit  of  Radbod  said  through  his  spirit  interpreter  in  relation 
to  Hesus  and  the  religion  that  was  taught  on  his  aulhority. 
Tills  is  a  matter  of  the  greatest  moment  in  connection  witli  the 
correct  history  of  the  religious  state  of  Western  Europe  prior  to 
theestal)lishment  of  the  Roman  Catliolic  Christian  religion  in 
that  portion  of  the  world. 

He  tells  us  tiiat  Hesus  was  not  worshipped  l>y  the  Frisians 
as  :i  god,  nor  as  the  oi)ject  of  tlie  religious  worship  tiiat  was 
conducted  in  his  name.  He  says,  he,  Hesus,  acted  in  the  same 
capacity  in  relation  to  th;it  religion  that  Apollonius  did  in  rela- 
tion to  the  Hindoo  gospels  which   he  preached  to  the  Cireek.s. 


WI.VFRED — ST.    BONIFACE.  415 

In  other  words  he  was  the  introducer  of  the  religion  of  Chrish- 
na  of  tlie  Hindoos  among  the  barbarous  people  of  Western  and 
Northern  Europe.  Radbod,  through  his  very  intelligent  spirit 
interpreter,  tells  us  that  he,  Hesus,  brought  the  same  gospels  to 
Marseilles,  about  B.  C.  800.  It  would  thus  seem  that  many- 
centuries  before  Chrishnaism  or  Christosism  obtained  a  foot- 
hold in  Greece  or  Rome,  the  religion  of  the  Hindoo  Chrishna 
had  been  carried  into  Western  Europe  by  way  of  Marseilles. 
Wliether  by  a  person  by  the  name  of  Hesus  or  not,  may  admit 
of  reasonable  question.  It  is  known  that  the  Phoenicians,  at  a 
very  early  period,  had  established  extensive  commercial  rela- 
tions between  the  cities  of  Tyre  and  Sidon  and  India  and  the 
East,  on  the  one  hand,  and  between  those  cities  and  Western 
Euroi^e,  by  way  of  Marseilles,  on  the  other.  It  would  appear 
from  the  spirit  testimony  of  Radbod,  that  in  the  course  of  this 
commercial  intercourse  between  India  and  Western  Europe, 
some  learned  man  among  those  Phoenician  merchants,  who 
being  conversant  with  the  languages  of  India  and  of  the 
European  barbarians,  conceived  the  idea  of  introducing  aiTiong 
the  latter  the  religion  of  the  Brahmins  of  India,  and  with  that 
view  procured  and  conveyed  to  Marseilles  the  Hindoo  gospels 
in  relation  to  Chrishna.  This  religion  was  one  in  which  the 
Sun,  the  great  centre  of  light,  heat  and  life,  was  the  main  ob- 
ject of  veneration,  as  it  had  been  of  every  religion  that  was 
ever  formulated  or  taught,  not  excepting  the  most  orthodox 
phases  of  Chi'istianity.  It  was,  without  doubt,  at  the  time  of 
the  introduction  of  the  Hindoo  gospels  at  Marseilles  that 
Druidism  took  its  rise  as  a  theological  organization,  in  as  much 
as  it  is  a  historically  known  fact  that  Hesus  was,  with  the  Gal- 
lic Druids,  especially  a  venerated  character,  and  it  was,  no 
doubt,  from  the  Gallic  Druids  that  the  worship  of  Hesus 
spread  over  Germany,  Scandinavia,  Friesland,  Britain  and 
Ireland.  I  am  of  the  opinion,  however,  that  Hesus  was  not  so 
much  a  man,  as  a  general  name  of  the  Phoenician  worshippers 
for  the  Sun-god,  by  the  Greeks  called  Bacchus,  and  by  the 
Phoenicians  called  les.  Yes,  or  Jes,  which  may  have  been 
modified  by  Greek  transmission  into  Hesos,  or  by  the  Latin 
transmission  into  Hesus,  as  the  name  was  written  or  spoken 
by  the  Gallic  Druids.  In  the  course  of  so  many  hundred 
years  the  belief  may  have  become  general  that  Hesus  was  a 
merchant  or  trader  who  abandoned  his  business  to  become  the 


416  ANTIQUITY    UNVEILKD. 

founder  of  tlio  Druid  worship  of  Hosos  or  Hesus.  Tiiis  is  a 
IK)int,  ijowevcr,  that  isof no  material  iinportancein  this  connec- 
tion. It  is  enough  to  know  tliat  the  llesusisiu  of  tlie  Gallic 
Druids  was  essentially  au  oflfshoot  of  the  Oriental  religions  of 
India  and  Plicenicia,  in  which  the  Sun,  under  the  personifi- 
cations of  Chrislina  and  les,  or  Jes,  was  the  central  object  of 
veneration.  But  the  spirit  did  not  stop  there,  but  says  :  ''The 
lx)ok  from  which  he  \Hesus)'  taught  was  called  Arjouna  after 
Arjun,  the  disciple  of  Cliristos."  Ho  then  adds:  "As  the 
name  of  the  Pauline  Epistles  was  given  to  the  writings  of 
Apollonius,  so  they  gave  the  name  of  Hesus  to  similar  writ- 
ings which  were  given  to  his  disciples  and  carried  all  over 
Northern  Europe."  Whether  this  is  true  or  not  as  to  the  facts, 
it  is  sufficient  for  us  to  have  so  much  reason  to  believe  that 
such  was  the  general  belief  in  relation  to  the  origin  and  nature 
of  the  worship  of  Hesus,  in  the  time  of  Iladbod. 

It  is  hardly  likely  that  such  a  history  of  Hesusism  prevailed 
at  that  time  without  either  a  inore  or  less  reliable  historical  or 
traditionary  basis  existed  for  it.  Indeed,  it  is  wonderfully  in 
accord  with  all  historical  probability.  If  Hesusism  had  been 
so  long  established  in  Western  and  Northern  Europe  as  fifteen 
hundred  years,  under  the  management  of  the  Druids,  at  tlie 
time  of  Radl)od,  it  was  natural  that  this  Frisian  king  should 
have  regarded  it  as  mut-h  older  than  tiie  Christosism  which 
found  its  way  there,  and  just  as  natural  that  as  a  spirit  he 
should  have  found  that  Hesusism  sprang  from  Christosism,  in 
as  much  as  it  was  certainly  several  hundred  years  younger  than 
the  IJrahmanical  religion  of  Chrishnaism,  from  which  it  was 
almost  certainly  derived.  It  had  long  been  known  that  there 
were  remarkul)le  analogies  between  the  religions  of  the  lirah- 
mins  and  the  Gallic  and  Celtic  Druids,  but  why  this  was  so 
has  never  been  explained  publiely,  in  modern  times,  until 
ret  urningspirits  through  this  medium,  madi' these  astound!  ugly 
valuai)le  dist'losures  in  relation  to  these  long  lost  facts.  Mod- 
ern writers  have  been  led  to  conelude  that  the  l)rui(U  had  no 
writti'U  works  and  tiial  they  taught  their  religion  orally  and 
traditionally  only.  In  the  ligiit  of  these  sj)irit  testimonies,  it 
is  almost  certain  that  this  is  a  mistake.  Druid  schools  were 
almost  (H'rtainly  estal)lished  in  (Jaul,  Dritain  and  Ireland,  and 
were  nourishing  as  late  as  the  eightii  century,  and  j>erliaps 
later.     That  St.  Patrick  was  a  Druid,  and  his  school  at  Armagh 


WINFRED— ST,    BONIFACE.  417 

a  Druid  school,  is  a,  fact  testiflecl  to  by  the  spirit  of  St,  Patrick 
himself.  We  cannot  dwell  at  greater  length  upon  this  telling 
anti-Christian  testimony  of  Radbod,  kingof  Friesland,  and  will 
proceed  to  the  still  more  important  testimony  of  St.  Boniface, 
as  he  has  been  called,  in  relation  to  the  same  subjects  of  that 
period  of  the  world's  history. 

The  spirit  Boniface  opens  his  testimony  by  expressing  his 
surprise  that  the  Catholics  of  to-day  should  claim  him  as  having 
been  one  of  the  expounders  of  their  doctrines  ;  and  then  says  : 
"I  was  a  priest  of  Christos."  At  what  place,  he  does  not  tell  us. 
But  we  may  infer,  at  some  place  on  the  continent  of  Europe,  as 
he  speaks  of  having  sent  one  of  his  three  disciples  to  Britain. 
It  is  not  pretended  that  Winfred,  or  Boniface,  attempted  to 
convert  the  heathens  of  Britain  to  his  theological  views,  nor  is 
it  pretended  that  he  made  any  movement  of  a  proselyting  char- 
acter until  after  he  had  left  his  native  country.  This  is  all  the 
more  strange,  if  after  leaving  that  country,  he  felt  it  necessary 
to  send  a  disciple  to  that  country  to  propagate  his  views  and  doc- 
trines. Thegreatprobability  is  that  he  was  educated  in  Britta- 
ny, France,  where  there  were  numerous  schools,  and  then 
decided  to  go  out  and  preach  what,  as  a  spirit,  he  calls  reformed 
Christosism.  Prior  to  this  time  he  may  have  leaned  to  the 
Hesusism  of  the  Druids,  but  meeting  with  evidence  in  his 
course  of  studies  of  the  fact  that  Hesuslsm  was  but  a  corrupt  or 
altered  Christosism,  as  the  spirit  of  Radbod  testifies  he  knows 
to  have  been  the  fact,  he  decided  to  reinstate  Christosism  in 
something  like  its  original  purity.  The  probable  correctness 
of  this  conjecture  is  greatly  strengthened  from  the  fact  that  the 
Christosism  of  Apollonius  of  Tyana,  came  into  contact  with  the 
Hesusism  of  the  Gallic  Druids,  in  what  now  constitutes  the 
northern  provinces  of  France,  It  was  in  the  schools  of  that 
part  of  Gaul  where  such  bittei;  and  unrelenting  controversies 
took  place  in  relation  to  theological  subjects  in  the  earlier  years 
of  Christianity  in  that  country.  The  spirit  names  only  one  of 
the  three  disciples  of  his  theological  teachings,  and  that  one 
he  calls  Swivert,  who  went  to  Friesland.  It  is  much  to  be 
regretted  that  he  did  not  mention  the  other  two  by  name,  as  it 
would  have  enabled  me  more  fully  to  have  corroborated  the 
communication. 

It  seems  that  all  three  of  those  pioneers,  in  teaching  the 
Christosism  of  Boniface,  failed,  notouly  as  these  spirits  testify, 


418  ANTIQUITY   U.V VEILED. 

but  as  lustory  sliows.  Wliy  they  failed,  is  stated  by  the  spirit 
of  Ilu(il)od,  wiieii  lie  said  that  Swivert  convinced  him  that  the 
Ciiristosisni  of  lionifaee  was  but  a  later  and  corrupt  version  of 
the  Druidical  Hesusism  which  prevailed  in  his  «loiuinions. 
Tiiese  followers  of  Hesus  were  unwilling  that  their  ai\cient 
reliijion  should  be  superseded  by  a  younger  version  of  thesjinie 
religious  d(x?trines. 

Here  tlie  spirit  of  Boniface  lets  us  have  a  glimpse  at  a  portion 
of  history  that  has  been  enveloped  by  very  thick  fogs.  It  is 
nothing  less  than  to  show  us  very  clearly  the  relations  which 
Charles  Martel  bore  to  the  contending  religious  controversies  of 
his  time.  Spirit  Boniface  says  :  "I  had  a  good  deal  to  do  with 
influencing  the  zeal  of  the  C'hristosite  division  of  Chark's  Mar- 
tel's  army.  In  fact  my  position  in  that  matter  was  similar  to 
that  of  Peter  the  Hermit  toward  the  crusade  in  after  years." 
Boniface,  who  was  a  man  of  great  foresigijt  and  ability,  no 
doubt  saw  with  divad  the  resistless  advance  of  the  Saracens, 
and  the  imiwrial  aseenciancN'  of  the  ('resc<.M)t  over  the  jx-ople  of 
Western  Euro{x>,  and  used  all  his  indnence  and  energy  to 
arouse  a  spirit  of  determined  resistaiici>  among  the  rude  and 
comparatively  ignorant  masses  of  Wi-stern  Europe,  and  no 
<loubt  did  enable  Charles  Martel  to  gatherthat  heterogeneous 
army,  with  wiiich  he  met  tiieSaiiuvus  on  the  plains  of  Poitiers 
and  madi'it  passible  for  (.'hristiaiiity  to  plant  itself  {x*rmanently 
in  Western  Europe.  It  was  for  these  servitvs  no  doubt  that 
Bonifafv  obtained  the  friendship  ami  support  of  Charles  Martel, 
the  saviour  of  Europe  from  Mohammedan  sway. 

But  It.-t  us  now  come  to  (he  spirit's  testimony  in  regtird  to  the 
religious  doctrines  he  taught^  He  says :  "I  Ix'longed  to  the 
religious  faith  which  I  called  Reformed  Christosism,  and,  as  it 
was  taught  by  me,  it  was  set  forth  in  the  l)ooks  that  were 
rejected  at  the  Council  of  Nice.  In  that  way  I  was  at  war, 
spiritually  speaking,  with  the  teacheix  of  the  original  Christ- 
osism— niv  position  being  aliout  the  sjune  towanl  them  that 
Martin  liUther's  i>osition  was  toward  Catholieism."  If  tiiis 
is  true  then  the  real  history  of  Boniface  hiis  l)een  lost,  or 
d<'sigiie<Hy  conn-aled.  Why  is  it  not  tiue?  If  tiie  spirit  of 
Honifaee  inlliieneed  tiiat  communication,  its  trMtiifuIness  is 
hardly  to  1m>  d(>;i!>t«'ti.  What  good  re:ison  is  then-  todoul>(  that 
he  inl!uen<"ed  it  ?  It  is  preposterous  to  pretend  tiiat  it  is  of 
niortal  invention.     The  morttvl  does  not  live  who  could  in  that 


WINFRED— ST.    BONIFACE.  419 

remarkable  manner  have  successfully  personated  that  earnest 
and  able  religious  leader.  It  is  equally  impossible  to  believe 
that  any  other  spirit  could  have  untruthfully  personated  the 
"apostle  of  German^'."  We  have  the  strongest  possible  reason 
to  believe  that  Boniface  was  not  a  Roman  Catholic  Christian. 
Indeed,  he  tells  us  that  he  was  not,  but  an  active  and  zealous 
opponent  of  its  teachings.  The  Roman  Catholic  Church  has 
had  its  revenge  on  Boniface  for  his  opposition  to  it,  for  they 
have  not  only  suppressed  all  trace  of  his  teaeliings,  but  have 
represented  him  to  have  entertained  theological  views  the  very 
opposite  of  those  he  did  entertain,  and  unscrupulously  appro- 
priated the  credit  of  his  labors. 

The  spirit  then  throws  a  blaze  of  light  on  the  Orthodox 
Christian  doings  of  the  Council  of  Nice.  Boniface  "tells  us  that 
he  knows  "that  the  books  rejected  at  the  Council  of  Nice,  were 
of  more  importance,  as  truly  defining  Christosism,  than  those 
which  were  adopted."  What  were  those  rejected  books?  Why 
were  they  rejected?  In  what  did  they  differ  from  the  books 
adopted?  Who  voted  their  rejection?  These  and  scores  of 
other  questions  that  force  themselves  upon  us,  the  Orthodox 
Christian  Church  has  never  answered,  nor  have  thej-  allowed 
Boniface  or  any  other  person,  who  adhered  to  them  to  answer 
any  one  of  them.  If  those  rejected  books  could  be  reproduced, 
(as  they  may  be  if  the  power  of  spirits  continues  to  increase  as 
it  has  done)  the  religious  fraud  called  Orthodox  Christianity 
would  soon  be  a  thing  of  the  past  never  again  to  be  repeated  in 
any  other  form.  Boniface  tliinks  there  may  be  some  fragments 
of  his  teachings,  as  a  priest  of  Christos,  still  extant,  but  if  so, 
they  will  be  found  among  tlie  ^klaronite  Christians  of  Mt.  Leb- 
anon. This  is  most  probably  the  fact  for  the  Maronites  are  the 
nearest  approach  to  the  Essenian  Christosites  of  the  first  cen- 
tury that  are  anywhere  to  be  found  on  earth  at  the  present 
time. 

Here  must  close  these  comments.  The  vastness  of  the  import 
of  the  testimonies  of  Charles  Martel,  Hadbod  and  Boniface,  it 
is  impossible  to  over-estimate.  They  furnish  in  themselves  the 
materials  for  a  special  essay  of  considerable  extent.  We  cannot 
more  than  skim  over  the  ground  that  they  open  to  the  view, 
and  must  leave  elaboration  for  a  more  fitting  opportunity. 


420  ANTIQUITY  UNVEILED. 


IiUClUS  OF  cyf^ene. 

The  Secretary  of  Damis  or  Demas,  the  St.  Peter 
of  the  New  Testament. 


"  Peace  be  with  you  :— My  name,  in  the  mortal  life  wrw 
Lucius  of  Cyrene.  I  was  tlie  disciple  of  Apollonius  and  one 
of  the  greatest  propagators  of  the  Apollonian  Cliristosite  re- 
ligion. I  had  tiiree  ditlerent  names,  owing  to  tlie  dillerent 
languages  in  which  it  was  written— Lucius,  Lucas  and  Luke. 
I  was  tiie  writer  or  transcriber  of  tlie  Life  of  Ajwllonius,  as 
dictated  by  Daniis  or  Demas.  It  was  1,  who  helped  him  to 
write  all  those  e[)istle3  in  the  New  Covenant.  The  four  Gos- 
pels were  translated  from  the  San^<crit  by  Apollonius,  and  they 
were  sent  out  by  him  in  four  dilFerent  languages — tlie  Greek, 
the  Iloman,  tiie  Armenian,  and  tlie  Syriac  Ui'braie.  The 
Apocalypse  was  written  by  Aj)ollonius  himself.  The  other  books 
were  in  the  form  they  were  dictated  to  me  by  Damis  and  as 
transcribed  by  nie.  I  copied  them  in  the  ("appadocian  tongue, 
which  was  a  mixture  of  Greek  and  Syriac.  I  am  refern'd  to 
at  lirst  as  Ijucius  of  Cyrene,  in  Acts  xiii,  1.  The  second  place 
I  am  referred  to  is,  in  Rom.  xvi,  21.  I  am  also  referred  to  in 
Col.  iv,  18,  as,  "  Luke  the  beloved  pliysician,"  and  IMiil.  veive 
24,  as  Lucas.  I  have  been  called  by -those  ditFerent  names.  It 
was  Lucian  the  Satirist  who  afterwards  jiiaced  these  things 
in  their  ]>resent  shape.  Lucian  and  Marcion  were  the  tSt. 
Luke  and  St.  Mark  of  the  Christian  Scriptures.  Apollonius 
was  deilied  by  tiie  Komans  and  his  statue  was  set  up  in  the 
Temi)le  of  .Iiipiter.  That  is  all  lean  now  say.  1  thank  you 
for  tiie  privilege." 

Refer  to  McClintock  and  Strong's  Cyclopaedia  of  Tiieological 
I/iterature  for  account  of  Lucius  of  Cyrene. 

Is  it  not  a  most  sign  i  Meant  fact  tiiat,  if  there  was  an  estalilisiied 
Ciiristian  Cliurcli  from  the  era  calletl  tiie  ApostoHc  age,  lliat 
notliing  certain  sliould  be  known  by  tlie  (Jreek  and  Roman 
fathers  of  that  chtircii  al)out  any  of  tlie  persons  who  were 
said  by  them  to  have  iiad  a  hand  in  founding  that  cliurcli; 
and  is  it  not  an  enually  significant  fact  tiiat  there  is  not  a 
single  version  of  what  is  called  the  New  Testament  that  is 


LUCIUS  OF  CYRENE.  421 

older  than  the  latter  half  of  the  fourth  or  the  beginning  of  the 
fiftli  century?  If  there  were  older  versions  of  it,  what  have 
become  of  thena?  That  the  oldest  versions  now  extant  Avere 
derived  from  an  earlier  source  is  evident,  but  how  nearly  they 
follow  the  older  versions  from  which  they  were  derived  Me  may 
never  know,  unless  the  spirits  of  the  men  who,  so  many  cen- 
turies ago,  produced  the  latter  will  be  able,  as  returning  spirits 
through  some  medium  or  mediums  to  reproduce  them.  Through 
this  means,  as  these  spirit  testimonies  very  plainly  show,  such 
spirits  have  found  the  means  to  throw  such  a  flood  of  light 
upon  that  which  remains  of  the  original  Scriptures,  Jewish  as 
well  as  Christian,  that  little  Mill  be  unexplained  in  the  end. 
Until  the  communication  of  Lucius  of  Cyrene,  M-as  given  we 
had  not  been  permitted  to  know  just  M'hat  the  Memoirs  of  the 
Life  of  Apollonius  of  Tyana  M^ere,  M'hich  came  into  the  hands  of 
Julia  Domna,  the  M'ife  of  Septimus  Severus,  and  Mhich  Phi- 
lostratus  used  so  extensively  in  Meriting  his  Life  of  Apollonius 
of  Tyana. 

But  in  view  of  M'hat  this  spirit  says,  in  relation  to  the  matter, 
it  M'ould  seem  that  those  Memoirs  of  Apollonius  Mere  written 
by  Damis,  after  he  M-as  ordained  or  consecrated  by  Apollonius 
as  "the  rock"  upon  Miiich  he  M'as  to  build  his  church.  What 
that  life  of  Apollonius  by  Damis  M-as,  M-e  cannot  know,  for 
even  those  portions  of  it  M-hich  Philostratus  used,  have  not 
been  permitted  to  come  down  to  us.  "While  there  are  evi- 
dences of  suppressions  more  or  less  considerable  in  extent,  all 
through  the  work,  there  is  a  gap  of  twenty  years,  in  Philos- 
tratus's  Life  of  Apollonius,  M-hicli  covers  the  part  of  it  during 
Miiich  he  was  most  active  and  acquired  most  of  his  great  re- 
nown as  a  prophet,  preacher,  and  M-orker  of  miracles.  And 
most  significant  of  all,  this  gap  covers  nearly  the  Mhole  of 
M-hat  M'as  called  the  period  of  the  teachings  of  Jesus  Christ, 
M-hich  the  Apostles  continued. 

Had  the  Memoirs  of  the  Life  of  Apollonius  by  Damis,  and 
the  biography  of  Apollonius  by  Philostratus  been  permitted 
to  come  down  to  us  as  they  M-ere  M-ritteu,  there  M'ould  not  be  a 
vestige  of  the  Christian  superstition  in  existence  to-day.  The 
one  has  been  entirely  destroyed  or  suppressed,  and  the  other 
mutilated  in  the  most  diabolical  manner,  in  order  to  hold  the 
human  mind  in  the  thrall  of  a  delusion  that  has  prevented 
nuuikind  from  rising  above  the  plane  of  heartless  selfishness. 


422  ANTIQUITY   UNVEILED. 

despairing  ignorance,  grovelling  debasement  and  inhuman 
tyranny.  Despite  it  all,  the  sun  of  truth  is  rising  from  behind 
these  clouds  of  mental  and  moral  night,  and  its  all  conciuering 
rays  are  dissipating  them  as  the  mists  of  a  June  morning  before 
the  rays  of  the  summer  sun.  The  reader  may  wonder  why 
these  communications  are  so  brief  and  leave  so  much  unex- 
plained that  the  world  needs  to  know.  As  we  have  j)enned 
these  testimonies,  as  they  have  fallen  from  the  lips  of  the 
medium,  we  have  had  an  almost  irresistible  desire  to  question 
the  spirit  witnesses,  in  our  eagerness  to  know  all  that  is  to  be 
known  concerning  these  matters,  but  we  have  been  kept  too 
busy  as  an  amanuensis  to  have  time  to  frame  intelligible 
questions,  and  in  nearly  every  instance  the  power  of  the  control- 
ling spirit  has  been  exhausted.  We  have,  however,  been  in  a 
great  measure  compensated  for  the  delay,  by  receiving  through 
subsequent  spirit  witnesses  the  information  we  so  mucli  desired, 
and  in  a  more  complete  and  satisfactory  manner  than  if  called 
out  by  questioning  of  the  spirits  as  to  the  matters  about  which 
we  wanted  to  know. 

From  what  the  spirit  of  Lucius  says,  we  may  readily  under- 
stand why  there  should  be  so  much  confusion  of  opinion  among 
critics  concerning  the  writings  comprised  in  the  New  Testa- 
ment, and  especially  concerning  the  epistles.  When  they  were 
written,  to  whom  they  were  written,  why  they  were  written, 
and  what  they  mean,  no  Christian  writer  seems  to  have  any 
certain  knowledge  of.  Why?  Jiecause  they  have  started  out 
with  the  fatal  errror  of  supposing  them  to  be  what  they  ari'  not, 
and  persistently  close  their  eyes,  ears  and  understanding 
against  everything  that  will  not  scjuare  with  their  erroneous 
assumptions.  Jlow  long  they  will  be  able  to  persevere  in  tliis 
folly  we  niay  not  certainly  know  ;  but  not  long,  unless  the 
enemies  of  truth  should  prove  stronger  than  the  friends  of  truth 
who  arj  identified  with  it.  We  liave  an  abiding  faith  this  will 
never  again  i)e. 

liUcius  tells  us  that  Ajmllonius  translated  his  four  gospels 
from  tlie  Sanscrit,  and  n'udcrcd  them  In  four  languages,  ( Jreck, 
Roman,  .\rnu'nian  ami  Syriac-Hcliraii'.  If  tliis  is  true,  tiieii  it 
is  vi-ry  certain  that  these  translated  Sanscrit  gospels  were  the 
oriirinals  from  which  the  (tospcls  of  St.  Mattliew,  St.  Mark,  Si. 
Luke  and  St.  .loiin  wtre compiled,  no  matter  when  orby  whom. 
Why    is   it    not    true?     Tiie  spirit    wlio  so  te<liru(l   h;is  jxiven 


LUCIUS  OF  CYRENE.  423 

ample  evidence  to  establish  his  identity.  He  was  the  contem- 
porary of  Apollonius  and  Damis,  their  friend  and  follower,  and 
indeed  a  most  intimate  and  trusted  friend  of  those  founders  of 
Christosism  at  the  very  time  when  it  is  admitted  that  Christi- 
anity first  took  its  rise  among  the  Greeks  and  Romans.  Unless 
some  sufficient  reason  to  question  the  authenticity  of  this  com- 
munication can  be  given,  we  certainly  have  good  ground  to 
conclude  that  Avhat  the  spirit  says  is  true.  The  communication 
is  in  remarkable  accord  with  the  testimony  given  concerning 
himself  and  his  labors,  by  Apollonius  and  also  with  all  the  other 
testimonies  of  spirits  who  have  testified  to  events  of  that  period. 

The  spirit  says,  "The  Apocalypse  was  written  by  Apollonius 
himself."  What  Apollonius  said  upon  that  point  Avas,  that 
while  on  the  Isle  of  Patmos,  where  ne  went  to  seclude  himself 
from  the  world  for  a  time,  he  was  entranced,  and  his  hand  was 
made  to  write  that  production  by  some  ancient  oriental  spirit. 
We  therefore  understand  Lucius  to  mean  that  the  Apocalypse 
was  written  through  Apollonius. 

We  may  infer  from  what  the  spirit  says,  that  Damis,  after  he 
became  the  Petra,  or  rock  on  which  rested  the  system  called  by 
these  spirit  witnesses  "Apollonian  Christosism,"  had  a  version 
of  the  New  Testament  as  it  then  was,  rendered  into  the  Cappa- 
docian  tongue,  by  LuciusofCyrene,  and  it  is  not  at  all  unlikely 
that  it  was  this  version  which  has  been  alluded  to  as  the 
Gospel  of  Peter,  which,  as  is  suppossed,  came  into  the  hands 
of  Marcion  and  Lucian,  or  St.  Mark  and  St.  Luke,  as  the 
Christians  have  designated  the  Gnostic  Heretic  and  heathen 
Satirist.  It  must  not  be  lost  sight  of  that  one  and  the  same 
person  is  meant  under  the  several  designations  of  Damis,  Petra 
or  Peter,  and  Timotheus,  the  latter  name  being  equivalent  to 
master  or  patriarch.  It  is  the  fact  oft  repeated,  that  one  and 
the  same  person  has  been  designated  by  several  different 
names,  and  rarely  by  the  real  one,  in  the  New  Testament,  that 
has  thrown  that  whole  compilation  into  inextricable  confusion. 
If  this  is  not  what  was  designed  by  those  Avho  helped  to  do 
it,  it  is  singular  how  they  could  have  so  completely  eflected  it. 

The  spirit  very  clearly  shows  that  he  was  not  the  Evangelist 
Luke,  or  the  Luke  avIio  Avrote  the  book  "Acts  of  the  Apostles," 
and  in  this  his  statement  is  confirmed  by  (Christian  critics. 
How  long  will  it  be  before  every  barrier  will  be  swept  away 
before  it?    Not  long  we  opine. 


424  ANTIQUITY  UNVEILED. 


Patriarch  of  Antioch. 


"I  ORERT  vou,  siK,  BY  SAYixo :— Ouf  cfforts  are  directed 
towards  such  points  as  vrn  thinly  will  be  likely  to  attract  atten- 
tion and  cause  thought.  In  this  mortal  life  1  bore  the  name  of 
Severus.  I  Nvas  the  founder  of  a  sect  of  Monopliysites— a  fool- 
ish sect,  continually  in  my  time  and  afterwards  contending 
about  the  Trinity.  We  were  then  trying  toshape  the  Christian 
religion  as  it  now  stands.  The  greatest  dilliculty  tliat  I  found 
at  Antioch  was  when  we  undertook  to  make  Hesus  Christos  a 
Jew.  When  we  taught  that,  we  were  frec^uently  mocked  and 
ridiculed.  Even  the  most  ignorant  people  of  those  times  had 
their  traditions  and  it  was  dillicult  to  make  them  relintpush 
the  teacliings  of  their  forefathers.  When  in  the  mortal  form 
I  never  thought  that  this  Christian  system  would  gain  the 
foothold  it  has  to-day.  I  used  it  in  my  earth  lifesimply  because  I 
thought  it  was  l)etter  than  the  religions  of  the  numerous  gods 
that  were  worshipped  by  tlie  people.  There  was  one  Jacob,  a 
Syrian,  who  did  mucli  more  than  myself  to  place  the  Mono- 
pliysites  in  power  ;  but  they  lost  all  they  had  gained  in  a  short 
time  after  his  death.  One  Felix  IT,  a  {)ope  or  bishop,  I  think, 
finally  exteriniiiated  them.  And  so  ended,  when  my  sect 
endi'd,  my  connectioii  as  a  spirit  with  this  mortal  })lane.  Hince 
tiiat  time  I  have  never  returned  to  this  earth  until  you  .see  me 
here  to-day.  Mysi'lf  and  all  my  followers  now  belong  to  the 
school  of  Plotiuusiii  the  spirit  life.  We  are  Spiritualists  in  this 
way  :  We  do  not  tliiuk  si)irits  have  any  rigiit  to  meddle  in 
mortal  all'airs  for  evil,  a!id  try  to  intercept  all  meddling  spirits 
who  bring  nothing  but  confusion  to  earth's  jjcople  ;  and  in  tliis 
way  wo  hoiii.!  to  help  you.  'i'hero  is  nothing  worse  for  mortals 
than  l»abblingand  t^oojish  spirits.  That  all  of  us  may  be  blessed 
with  the  sunligiit  of  trutii  is  my  greatest  hope  and  most 
earnest  desire." 

liefer  to  Smith's  Dictionary  of  Cri'fk  and  Roman  Uiography 
for  account  of  Severus. 

"  Of  the  numerous  works  of  Severus  only  fragments  remain." 

In  t  liesiM'cferenccH  to  Severus  ami   tlieparthe  ba<ltoshap- 

iiig   the  ( 'iiristian  religion,  to  which  we  rcfi'r  our   readers,  we 

havealllhat  his  orthodox   ('iiri>li:in   eiienucs  ha\e  jicrrMitted 


AQABUS.  425 

to  come  down  to  us  concerning  these  interesting  subjects. 
Read  by  the  light  thrown  upon  tliem  by  the  foregoing  commu- 
nication, we  can  well  understand  why  so  little  has  been  per- 
mitted to  reach  us  concerning  Severus  and  his  times.  It  is 
questionable  whether  Severus  could  properly  claim  to  bo  the 
founder  of  the  doctrine  of  Mono j)hy sites,  as  he  says  he  was.  It 
is,  however,  very  certain  that  he  was  the  founder  of  that  phase 
of  Mononhysitism  which  refused  all  toleration  of  the  orthodox 
Christian  doctrine.  It  is  an  important  point  of  the  testimony 
of  Spirit  Severus  when  he  tells  us  that,  at  Antioch,  as  late  as 
A.  D.  513  and  perhaps  as  late  as  538  that  the  idea  of  Hesus 
Christos  being  a  Jew  was  ridiculed  by  the  Syrian  descendants 
of  the  Phoenicians  who  were  worshippers  of  lES  or  JES,  the 
sun  god.  This  was  no  doubt  the  fact,  and  it  shows  that  such  a 
thing  as  orthodox  Christianity  had  not  at  that  late  date  been 
firmly  established.  The  pretence  that  it  had  prevailed  five 
hundred  years  earlier  is  wholly  untenable. 


flGflBUS. 

A  Supposed  Christian  Prophet. 


"I  SALUTE  YOU,  SIR  :— My  name  was  Agabus.  In  Acts  xi, 
27,  28,  you  have  an  account  of  me  as  fortelling  a  famine  in 
Judtea.  In  reading  that  chapter  you  are  lead  to  suppose  that 
I  came  from  Jerusalem,  which  was  not  tlie  case.  I  was  an 
Armenian  and  a  proselyte  to  the  doctrines  of  Apollonius  the 
Cappadocian.  1  was  won  to  tliat  faith  through  the  logic  or 
teacliings  of  Damis  or  Demas.  Our  meetings  in  those  days 
were  simply  for  the  brethren  to  give  way  to  the  spirit ;  and  you 
will  notice  that  after  all  those  meetings,  some  who  attended 
were  sent  in  one  direction  and  some  in  another,  but  in  all  cases 
the  most  powerful  mediums  were  sent  to  the  most  skeptical 
people.  In  tliis  laid  the  success  of  the  Apollonian  religion. 
Apollonius,  as  well  as  Damis  and  his  other  disciples  knew  that 
success  was  to  be  won  by  evidence.  Apollonius  learned  this 
from  the  Gymnosophists  of  India  ;  and  for  that  reason,  in  tlie 
first  and  second  centuries,  tliey  used  mediums  to  i)ropagate 


426  ANTIQUITY    UNVEILED. 

their  system.  The  followers  of  the  religion  of  ApoUoniiis,  treat- 
ing of  (."hristos  or  the  Indinii  (.'hrist,  was  made  up  of  nearly  all 
tlie  nations  tiiat  he  could  then  reach,  and  in  fact  had  very  little 
to  do  witli  the  Jews,  who  are  made  to  appear,  hy  the  Christian 
books,  to  have  been  the  principal  adherents  of  that  religion. 
Tlie  fact  is  that  the  most  powerful  propagators  of  it  were  (J  reeks 
and  Romans:  and  that  is  why  you  find  most  of  the  epistles 
written  in  Greek  or  Latin.  Tiiese  two  nations  and  tiiose  tribu- 
tary to  them  were  the  most  powerful  adlierents  of  the  Christ- 
osite  Apollonian  system.  You  will  notice  that  I  do  not  call  any 
of  these  movements  religions,  but  only  systems,  because  there 
can  be  no  religion,  as  I  have  found  out  as  a  spirit,  but  that 
which  is  founded  on  the  scientific  book  of  nature.  This  idea 
of  a  descent  of  God  among  men,  or  of  men  being  god-made,  is 
something  that  all  humanity  will  have  to  get  rid  of,  and  the 
sooner  they  do  it  the  better.  I  pas-^ed  to  spirit  life  in  about  A. 
D.  97." 

Refer  to  McClintock  and  Strong's  Cyclopjcdia  of  Theological 
Literature  for  account  of  Agabus. 

Agabus  deemed  it  unnecessary  to  say  more  tlian  tiiat  he  was 
the  person  mentioned  in  Acts  xi,  127,  2S,  in  order  to  identity 
himself.  He  does  not  say  whether  he  did  or  did  not  make  tlie 
prediction,  concerning  the  famine  therein  mentioned,  but  he 
expressly  denies  that  ho  went  down  from  Jerusalem  to  Antioch 
at  tiiat  time.  He  tells  us  he  was  an  Armenian,  and  had  been 
converted,  not  to  faitli  in  Jesus  Christ,  but  to  faith  in  the  doc- 
trines of  Apollonius  the  Cappadocian,  and  this  through  tiie 
logic  of  Damis  or  Demas.  The  spirit  leaves  us  to  infer  that  at 
that  timea  meeting  of  ( 'hristosite  mediums  was  held  at  .\ntiocii 
which  he  as  a  medium  attended,  and  that  he  did  then  and 
there  make  a  prediction  or  rather  his  spirit  control,  called  the 
"Holy  Ghost"  in  Acts  xxi,  and  tiie  "tlie  Spirit"  in  Acts  xi, 
not  unlike  tliat  mentioned.  It  woukl  seem  that  tlu'se  mediums' 
meetings  w^-re  not  unfre<iuent  and  were  held  to  assign  tiie  work 
of  proselyting  to  each  of  those  wlio  were  entrusted  with  tiie 
pul)!ic  work  of  demonstrating  tlie  power  of  "tlie  spirit"  or 
"Holy  (fliost"  tlirougli  them.  From  tlie  fact  tliat  .\gal)us  is 
specially  mentioned  among  the  niiMliums  wlio  assembled  in 
Antioch  (about  .\.  I).  4"))  we  may  infer  tliat  iu'  excelled  as  a 
mcilium  for  propliecy.  Tiie  spirit  very  wwll  says  tiiat  it  w.as 
in  t  lie  exlcnsivc  ii-^e  made  of  nifdiuiii^liip  in  t  lu-  first  and  second 
centuries,  tiiat  lay  thesi'eiet  of  (lie  i;ieat  suci'css  Dial  attended 
the  system   of  Christosism   I  hat    Apollonius  liie   < 'appatlocian 


JOHN    BIDDLE.  427 

sage  established  in  the  Roman  world.  It  was  only  after  Apol- 
loniiis  returned  from  his  visit  to  tlie  Gj^ninosophist  followers  of 
Christos  in  India  that  he  set  about  founding  the  system  which 
the  Christian  hierarchy  and  Cliurch  fraudulently  appropriated 
in  the  fourth  century,  as  something  that  specially  belonged  to 
them,  and  not  to  Apollonius,  the  real  creator  of  that  system. 

Agabus  certainly  states  what  was  the  fact  when  he  saj-s  that 
the  Jews  were  least  of  all  concerned  with  the  Christosism  from 
which  Christianity  was  borrowed  or  stolen.  We  prefer  to  say 
stolen,  because  the  efforts  which  have  been  made  by  the  Christ- 
ian Church  to  deprive  Apollonius  of  the  credit  of  his  tlieological 
teachings,  shoAV  that  the  appropriation  of  his  labors  was  dis- 
honest and  criminal  from  the  outset.  Agabus  has  manifestly 
learned  the  folly  of  religion  as  a  means  to  spirit  happiness ; 
and  we  fully  agree  with  him  that  the  idea  of  a  god  descending 
among  men,  or  of  any  man  being  god-made  must  be  abandoned, 
and  the  sooner  it  is  done  the  better  for  all  humanity. 


JOHrl  Blt>tDIiE. 

An  English  Theologian. 


"  Good  day,  sir  :— During  my  mortal  life  I  was  a  Socinian 
writer.  My  uanie  was  John  Biddle.  I  was  many  times  in  jail 
for  denying  the  truth  of  the  Trinity  ;  and  I  finally  died  in 
jail,  of  what  is  termed  jail  fever,  and  all  because  I  could  not 
raise  one  hundred  pounds  sterling.  To  convey  to  your  mind 
any  idea  of  the  indignation  1  feel  at  the  way  I  was  treated  by 
the  Cliristians  would  be  utterly  impossible.  They  knew,  as  did 
President  Bradshaw,  my  most  bitter  opponent,  that  what  I  as- 
serted was  the  truth.  My  doctrines  were  founded  upon  the 
same  facts  tliat  your  Modern  Spiritualism  rests  upon,  with  this 
exception  tliat  what  you  call  spirits,  I  called  angels.  All  this 
drew  upon  me  the  hatred  and  malice  of  the  priests  of  my  time, 
wlio  petitioned  parliament  and  tiie  king  to  have  my  teachings 
suppressed.  My  writings  were  l)urned.  But  since  I  entered 
spirit  life  I  gathered  around  me  a  force  of  congenial  spirits, 
and  if  I  do  not  succeed  in  making  my  mark  upon  tiie  Christian 


428  ANTIQUITY   UNVEILED. 

Church  before  long,  it  will  not  bo  because  I  have  not  tried  hard 
enough  to  do  it.  1  would  say  to  you,  foster  skepticism  wherever 
you  can,  for  it  is  the  axe  that  will  cut  down  the  tree  of  super- 
stition. I  am  sorry  to  see  your  ditticulties,  sir,  and  that  you 
find  so  few  helpers  in  your  battle  for  truth.  I  was  thrown  into 
l)rison  in  May,  and  died  there  in  September  1662." 

Refer  to  Biographic  Universelle  for  account  of  John  IJiddie. 

Who  can  say  how  far  the  Spfrit  of  John  Biddle  has  not  had 
a  hand  in  setting  on  foot  and  nuiintaining  the  movement 
known  as  Modern  ypiritualism.  He  exphiins  how  it  was  that 
at  the  risk  of  his  life,  and  all  that  a  man  holds  dear,  he  defied 
the  power  of  the  priestly,  bigoted  Cliristians  of  his  time  and 
denounced  doctrines  of  the  Holy  Trinity  as  untrue.  He  says 
his  doctrines  were  founded  on  the  same  facts  which  support 
Modern  Spiritualism,  to  wit  :  The  spirit  life,  spirit  return,  and 
spirit  comnmnion  with  mortals,  with  the  exception  that  he 
regarded  those  returning  spirits  as  angels.  Under  such  inspira- 
tion he  was  made  bold  to  defy  the  whole  power  of  ths  English 
priestliood.  Tliere  is  no  mention  of  Biddle  having  been  con- 
lined,  at  tlie  time  of  his  deatli  for  the  non-payment  of  one 
hundred  pounds  sterling.  With  that  exception  tlie  communi- 
cation is  in  remarkable  accord  witli  wliat  lias  been  recorded 
concerning  him.  It  is  a  demonstrated  tact,  that  by  their  perse- 
cutions in  the  past,  the  Christian  Cliurclies,  Catholic  and  Pro- 
testant, have  been  filling  the  spirit  world  with  enemies  who 
will  yet  see  tlie  utter  over  throw  of  the  power  tliat  they  have  so 
cruelly  and  unscrupulously  labored  to  perpetuate. 


ST.    FRANCIS  DE  SALES.  429 


ST.   F^flflCIS  IDE  SflLiES. 

A   Bishop   and    Priest  of  Geneva. 


"  I  GREET  YOU  SIR  :— When  here,  I  never  hesitated  to  preach 
the  truth  in  the  presence  of  heretics.  I  wish  to  aslv  you  liow 
you,  a  small  body  of  people  and  in  so  small  a  minority,  expect, 
successfully,  to  beard  the  powerful  Catholic  Church  ?  What 
does  it  matter,  even  if  you  know  the  truth  in  relation  to  Apol- 
lonius  of  Tyana,  or  in  regard  to  Crishna  Hesus,  or  the  other 
gods?  You  forget  that  all  the  valuable  manuscripts  concerning 
them  are  in  possession  of  our  church.  You  will  need  proof  to 
show  that  your  standpoint  is  correct ;  and  like  many  of  the 
Protestant  Cliurches  (all  of  which  are  nothing  more  than  bas- 
tard churclies)  it  will  appear  tliat  it  lias  nothing  more  to 
support  it  but  the  sayings  and  doings  of  a  lecherous  monk. 
You  may  know,  when  I  tried  to  convert  the  famous  Theo- 
dore Beza,  on  his  death  bed,  to  the  Catholic  faith,  that  I  was 
in  earnest  about  propagating  my  religion  when  here,  and  I  am 
yet  so  in  spirit  life.  The  priests  of  my  church  have  hidden 
their  tracks  well,  and  it  will  cost  an  immense  outlay  of  time 
and  money  to  prove  that  these  apostate  spirits  have  been  com- 
municating to  you  the  truth.  You  cannot  do  it,  and  I  chal- 
lenge you  to  the  trial." 

By  w^ay  of  consolation  to  this  spirit,  w-e  assured  him  that  ho 
was  widely  mistaken  in  supposing,  that  in  nearlj^  every  in- 
stance, the  testimony  of  those  apostate  spirits  had  not  already 
been  proven  true,  and  that  his  own  spirit  admissions  would 
furnish  the  best  possible  proof  of  their  truthfulness.  Even 
this  bigoted  and  admitted  enemy  of  truth  found  himself  in- 
capable of  falsifying  in  our  presence,  knowing,  as  he  did,  that 
the  information  we  had  received  and  disclosed,  to  be  what  he 
desired  most  to  conceal  from  the  world. 

liefer  to  McClintock  and  Strong's  Cyclopsedia  of  Tlieologi- 
cal  Literature  for  account  of  St.  Ffancis  de  Sales. 

The  spirit  of  St.  Francis  de  Sales  could  in  no  manner  liave 
more  pointedly  identified  liimself  than  by  giving  an  aceountof 
hiseffbrts  to  win  the  aged  Beza  to  the  Roman  Catholic  Church. 
St.  Francis  evidently  considered  that  particular  service  as  being 
the  most  meritorious  of  his  zealous  and  certainly  mostremarka- 


430  ANTIQUITY   UXVEILEI). 

ble  efforts  on  behalf  of  his  religion.  Even  he  could  not  deny 
the  correctness  of  the  spirit  information  Avhieh  had  been  given 
to  us  in  relation  to  Apollonius  of  Tyana,  the  (Jod  Christosof 
the  Hindoos,  and  the  Cod  Hesus  of  tlie  (lallic  Druids.  His 
lame  attempt  to  take  comfort  from  tlie  fact  that  so  much  of 
evidence  in  support  of  those  things  liad  l)een  destroyed,  or  was 
in  tlie  private  keeping  of  tlie  lloman  Cliurch,  showed  most 
clearly  what  a  desperate  strait  has  been  forced  upon  the  spirit 
defenders  of  Christianity  by  these  remarkable  spirit  testimo- 
nies. I  will  only  add  that  the  name  of  this  spirit  was  given 
by  the  guide  of  the  medium,  or  we  would  never  have  known 
from  what  spirit  it  came. 

[The  character,  purposes  and  unscrupulous  nature  of  St. 
Francis  de  Sales  as  an  individual,  are  fully  set  forth  in  his 
characteristic  communication.  Tlie  admissions  he  makes  as 
to  the  priests  of  his  church  covering  their  tracks  well  is  true 
to  life,  also  to  the  fact  that  the  valuable  manuscripts  bearing 
upon  the  true  history  of  so-called  Christianity  are  in  the  posses- 
sion of  the  Church,  except  what  have  been  destroyed.  Tliis 
Spirit  is  a  fair  representative  of  the  Church  at  large.-CoMi'iLicK. 


SILiAS  OH  SlUVRfi^S. 

A  Disciple,  not  of  Jesus,  but  of  Apollonius  of  Tyana 


"  I  r.KEET  Yot',  siii : — I  was  one  of  the  most  intimate  disci- 
ples of  Apollonius  of  Tyana,  sometimes  called  I'aulinus,  Paul 
and  Apollos,  according  to  the  did'erent  dialects  of  tlie  various 
countries  wliicli  hi'  visited.  About  the  lust  mention  of  me, 
you  will  lind  in  the  loth  Chapter  of  Acts,  22d  vei-se.  Vou  will 
also  find  mention  of  me  in  the  1st  verse  of  1st  Tliessalonians. 
The  hook  of  Acts,  is  set  down  hy  the  best  commentators  as 
having  been  written  about  A.  1).  ")!»,  wiiile  the  I''i)istle  of  the 
Tliessalonians  is  set  down  for  A.  1).  oli.  Both  of  these  state- 
ments are  wrong.  The  1st  Tliessalonians  was  written  uiiout 
A.  I).  10;  and  portions  of  .Vets  about  A.  I).  (H)— other  parts  of 
it  later.  It  never  assumed  its  jireseiit  shape  until  the  time  of 
liUeian.  Tlie  1st  Knistle  to  the  Tliessalonians  was  tlie  lirst  ever 
written  l)y  Apollonius;  and  you  will  not«',  if  you  examine 
that  epistle,  that  he  d<H's  not  charge  the  Tliessalonians  with 


SILAS  OK  SILVANUS.  431 

those  vices  that  are  named  in  the  other  epistles.  The  reason 
for  this  is  very  simple  wlien  understood.  It  was  because  the 
Tliessalonians  were  Chrestus-Christosites,  Thessaloniea  being 
tlie  capital  of  ancient  Macedonia,  and  he,  Apollonius,  had 
made  a  few  converts  there.  He  had  to  write  to  tliem  very- 
kindly,  fearing  that  they  would  go  back  to  their  old  teacher, 
Chrestus.  The  propagation  of  the  Apollonian  system  of  Chris- 
tosism  was  opposed  by  the  Greek  Promethean  systeni,  and  by 
tlie  teachings  of  Chrestus  concerning  Christos;  and  also  by  an 
Ethiopian  version,  of  which  you  will  hear  more  hereafter, 
from  the  spirits.  I  think  I  have  said  all  that  can  be  of  benefit 
or  that  I  can  now  recall  this  morning.  Yours  for  the  truth, 
Silvanus,   sumamed  Silas. 

Refer  to  McClintock  and  Strong's  Cyclopaedia  of  Ecclesias- 
tical Literature  for  account  of  Silas. 

We  refer  our  readers  to  the  passages  in  which  Silas  or  Sil- 
vanus is  mentioned  in  the  New  Testament  in  Acts  xv,  22-41. 

This  passage  of  Acts  shows  very  clearly,  that  Silas,  whose 
real  name  was  Silvanus,  was  the  chosen  and,  no  doubt,  inti- 
mate, if  not  the  most  intimate  friend  of  Paul,  whose  real  name 
it  appears  was  Apollonius.  The  next  passage  we  refer  to  is  Acts 
xvi,  1(5,  where  vre  read  : 

"And  it  came  to  pass  as  we  went  to  prayer,  a  certain  damsel 
possessed  with  a  spirit  of  divination,  met  us,  which  brought  her 
masters  much  gain  by  soothsaying. 

"The  same  followed  Paul  and  us,  and  cried,  saying,  these  men 
are  the  servants  of  the  most  high  God,  whicli  show  unto  us  the 
way  of  salvation. 

"And  this  did  she  many  days.  But  Paul  being  grieved  turned 
and  said  to  the  spirit,  I  command  thee  in  the  name  of  Jesus 
Christ  to  come  out  of  her.   And  he  came  out  the  same  hour. 

"And  when  her  masters  saw  that  the  hope  of  their  gains 
were  gone,  they  caught  Paul  and  Silas,  and  drew  them  into  the 
market-place  to  the  rulers. 

"And  bi'ought  them  to  the  magistrates  saying,  These  men 
being  Jews,  do  exceedingly  trouble  our  city."  &c.  &c. 

If  this  story  has  any  truth  about  it,  it  appears  very  evident 
that,  whoever  Paul  was,  he  did  not  profess  or  want  to  bo  known 
as  the  "The  servant  of  the  most  higli  God"  who  showed  the 
way  of  salvation  to  the  inhabitants  of  Thyatira,  and  especially 
to  Lydia  the  seller  of  purple.  But  what  in  the  name  of  common 
sense  could  have  made  Paul  so  angry  at  that  divining  spirit? 
If  Paul  was  what  the  Christian  priesthood  have  insisted  he  was, 


432  ANTIQUITY   UXVEILKD. 

"aservant  of  tlie  most  high  God,"  thatdiviningsplrit  was  only 
divining  tlie  trutii,  and  Paul  ought  to  have  liad  tiie  honesty  to 
own  up  to  his  truthfulness.  But  instead  of  doing  that,  he 
jerks  this  trutliful  spirit  out  of  hisehost>n  medium.  It  does  look 
as  if  Paul,  as  he  is  represented  to  have  been  in  Acts,  Avas  a 
''very  bad"  Cliristian  ^^og<^,^'  view  him  wliieh  way  we  will.  In 
Aetsxvi,  2o,  we  are  told  tliat  Silas  was  thrown  into  prison  with 
Paul,  and  we  read  verse  2G  : 

"And  at  midnight  Paul  and  Silas  prayed,  and  sang  praises 
unto  God  :  and  the  jirisoners  iieard  tlieni. 

"And  suddenly  there  was  a  great  earthcjuake,  so  that  the 
foundations  of  the  prison  were  sliaken  :  and  immediately  all 
tlie  doors  were  opened,  and  every  one's  bonds  were  loosed. 

"And  the  keeper  of  the  prison  awaking  out  of  his  sleep,  and 
seeing  the  prison  doors  open,  he  drew  his  sword,  and  would 
have  killed  himself,  supposing  the  jM-isoners  had  been  tied. 

"But  Paul  cried  with  a  loud  voice,  saying.  Do  thyself  no 
harm  :  for  we  are  all  here. 

"Then  he  called  for  a  light,  and  sprang  in,  and  came  trem- 
bling, and  fell  down  before  Paul  and  Silas. 

"And  brought  them  out,  and  said,  Sirs,  what  must  I  do  to  be 
saved  ? 

"And  they  said.  Believe  on  the  Lord  Jesus  Ciirist,  and  thou 
shalt  be  saved,  and  thy  house." 

Now  it  strikes  us  that  Paul  and  Silas  did  not  regard  the  Lord 
Jesus  Christ  as  "the  most  high  (iod"  ;  for  if  they  had  they 
would  not  have  professed  to  be  the  servant  of  the  former  and 
denied  that  they  were  the  servants  of  the  latter,  which  they 
virtually  did  in  resisting  the  allegation  of  the  divining  spirit, 
in  that  very  connection.     In  Acts  .wii,  4,  we  read  : 

"And  some  of  them  (the  Thessalonians)  believed,  and  con- 
.sorted  with  Paul  and  Silas;  and  of  the  devout  Greeks,  a  great 
multitude,  an«l  of  tne  chief  women  not  a  few." 

This  verse  is  perfectly  consistent  with  what  the  spirit  of  Silas 
said  about  Apollonius  having  made  some  converts  in  Macedonia 
where  the  Christosism  of  Chrestus  was  the  most  generally 
accei)te<l.     In  verse  10  we  read  : 

".\iul  the  brethren  immediately  si'ut  away  Paul  and  .Silas  by 
night  into  Benea." 

In  verse  14  ami  1")  we  read  : 

".\nd  then  inmiediately  the  brethren  sent  away  Paul,  logo 
as  it  w»'re  to  the  sea  ;  but  Silas  and  Timolheus  abode  there  still. 

"And  they  that  conducted  Paul  brought  him  unto  Athens  ; 


SILAS   OR  SII.VANUS.  433 

and  received  a  commandment  unto  Silas  and  Timotheus  for  to 
come  to  him,  with  all  speed  they  departed." 

In  Acts  xviii,  5,  we  read  : 

"And  when  Silas  and  Timotheus  had  come  from  Macedonia, 
Paul  was  pressed  in  the  spirit,  and  testified  to  the  Jews,  that 
Jesus  was  Christ." 

In  2  Cor.  i,  19,  Ave  read  : 

"For  the  Son  of  God,  Jesus  Christ,  who  was  preached  among 
you  by  us,  even  by  me,  and  Silvanus,  and  Timotheus,  was  not 
yea  and  nay,  but  in  him  was  yea." 

In  2  Thess.  i,  1,  we  read  : 

"Paul  and  Silvanus  and  Timotheus,  unto  the  Church  of  the 
Thessalonians,  in  God  our  father  and  the  Lord  Jesus  Christ." 

In  the  First  Epistle  general  of  Peter,  addressed  to  the 
strangers  scattered  throughout  Pontus,  Galatia,  Cappadocia, 
Asia,  and  Bithynia,  chapter  v,  12,  we  read  : 

"By  Silvanus,  a  faithful  brother  unto  you,  as  I  suppose,  I 
have  written  briefly,  exhorting  and  testifying  that  this  is  tlie 
true  grace  of  God  wlierein  ye  stand." 

Reader  we  ask  you  to  read  these  portions  of  what  is  called 
the  New  Testament,  by  the  light  thrown  upon  them  by  the 
testimony  of  the  spirit  who  called  himself  Silvanus,  but  who 
said  he  was  surnamed  Silas,  and  question  if  j-ou  can  the  trutli- 
fulness  of  that  startling  and  momentous  revealment  of  what 
the  so-called  Christian  Scriptures  really  are.  He  tells  us  that 
he  was  one  of  the  most  intimate  disv^iples  of  Apollonius  of 
Tyana,  who  was  sometimes  called  Paulinus,  Paulus  and  Apollos 
in  the  different  countries  which  he  visited.  He  expressly  claims 
to  have  been  the  person  called  Silas,  in  the  Acts  of  the  Apostles  ; 
but  who  is  rightly  called  Silvanus  in  2  Cor.  i,  19  ;  in  2  Thessa- 
lonians i,  1  ;  and  in  1  Peter  v,  12.  If  this  is  true,  then  it  is 
certain  that  those  three  epistles  were  written  by  one  and  the 
sa:ne  person,  and  that  person  Apollonius  of  Tyana,  also  called 
Paulinus,  Paulus  and  Apollos.  It  is  a  circumstance  strongly 
indicating  this,  that  the  chosen  friend  of  Paul,  was  in  all  those 
epistles  called  Silvanus,  while  in  Acts  he  is  in  no  instance 
called  Silvanus,  but  always  Silas.  It  is  true  the  spirit  said  he 
had  the  name  of  Silas,  but  we  have  a  right  to  infer  that  he  had 
that  surname  given  to  him  long  after  those  epistles  were 
written,  by  some  person  who  had  a  reason  for  substituting  the 
name  Silas  for  Silvanus  ;  and  it  is  not  a  very  violent  presump- 
tion to  presume  that  the  object  was  the  same  that  led  the  writer 


434  ANTIQUITY   UNVEILED. 

of  Acts,  to  substitute  tlie  name  of  Paul  for  Apollonius,  in  those 
stories  concerning  these  two  intimate  Cliristosite  friends. 

Tlie  spirit  then  proceeds  to  throw  a  new  light  on  the  respec- 
tive dates  of  Acts  and  1  Thessalonians.  He  says  :  "  The  book 
of  Acts  is  set  down  by  the  best  commentators  as  having  been 
written  about  A.  D.  59,  while  the  Epistle  to  the  Thessalonians 
is  set  down  for  A.  D.  o2."  Both  of  these  statements"  he  says : 
"  are  wrong.  The  First  Tiiessalonians  was  written  about  A. 
D.  40  ;  and  portions  of  Acts  about  A.  D.  G() — other  parts  of  it 
later.  It  never  assumed  its  present  shape  until  the  time  of 
Lucian."  This,  so  far  as  Acts  is  concerned,  is  most  probable  ; 
and  affords  the  only  way  of  accounting  for  the  confusion  that 
has  prevailed  concerning  it.  The  whole  of  tiie  difficulty  seems 
to  have  arisen  from  the  fact,  that  much  of  what  is  related 
must  have  been  written  by  an  eye-witness  of  the  events  de- 
scribed ;  while  otlier  portions  of  it  were  manifestly  related 
to  events  that  occurred  subsequently  to  what  is  called  the 
apostolic  age.  Another  mistake  has  been  that  Lucian  or  Luke, 
■who  was  its  real  compiler,  (as  we  have  the  book  now)  was  a 
contemporary  and  travelling  companion  of  the  person  called 
Paul  in  Acts.  No  greater  mistake  could  have  been  made,  for 
that  compiler  of  Acts  was  the  conteni{)orary  of  Marcion,  or 
Mark,  as  he  is  called,  and  did  not  live  until  after  tiie  reign  of 
Trajan,  and  did  not  compile  the  l)o<)k  of  Acts  until  A.  I).  1-50 
when  he  and  Marcion  were  rivaling  eacli  other  in  trying  to 
rob  Apollonius  of  Tyana  of  his  theological  lalM)rs  by  ai)pr()pri- 
ating  them  to  their  respective  theological  schemes.  That  Lu- 
cianus  the  Greek  Satirist  and  8t.  Luke  of  tlie  New  Testament 
were  one  and  the  same  person,  is  most  probable  if  not  i\\y- 
solutely  certain.  It  is  true  he  has  had  the  credit  of  liaviiig  satir- 
ized the  Christian  religion;  but  if  this  was  so,  tiieii  tlie  Christ- 
ianity which  he  satirized  was  tlie  Ciiristosism  of  Ciirestus,  if 
not  also  that  of  Apollonius  of  Tyana  as  well.  In  our  com- 
ments upon  the  communication  given  by  Lucian,  we  cit<<l 
from  Dr.  Lardner's  works,  his  satire  upon  Peregrinus  whom 
we  clearly  showed  to  be  no  otiier  person  tlian  .Apoiioniiis  of 
Tyana.  Inde«'«l,  it  was  necessary  for  Lucian,  in  order  to  rol> 
Apollonius  of  ills  tlu'oiogical  writings,  to  ajipear  to  iiitterly 
antagonize  tliem,  wiiile  lie  souirlit  t()  give  tlimr.Ms  tiie  teacli- 
ings  of  his  mythical  Son  of  (Jod.  At  ail  events  tlieri'  was  no 
other  Ciiristianity  known  prior  to  tlie  time  of  Marcion  and 


SILAS  OR  SILVANUS.  435 

Liician,  or  Mark  and  Luke,  than  the  Christosism  of  Chrestus 
and  Apollonius  of  Tyana,  and  perhaps  an  Ethiopian  version, 
and  that  Christosism  was  based  solely  on  the  doctrines  con- 
eernino^  Christos  which  were  taught  by  the  Brahmans  and 
Buddhists  of  India,  many  hundreds  of  years  before  the  so- 
called  Christian  era.  To  show  that  Lucian  has  been  connected 
with  Christianity,  by  his  writings  or  otherwise,  we  refer  to 
McClintock  and  Strong's  Cyclopaedia  of  Theological  Litera- 
ture, article  "Lucian,"  Vol.  5,  p.  539. 

We  do  not  hesitate  to  say  that  it  was  Lucian,  and  no  other 
person,  who  wrote  the  dialogue  entitled  Philopatris,  as  will  be 
found  in  the  reference  to  Lucian  above  given,  for  being  the 
writer  and  compiler  of  the  Glospel  according  to  Luke,  and  the 
Acts  of  the  Apostles,  he  of  all  other  men  would  be  most  likely 
to  know  just  what  he  meant  when  he  wrote  and  composed 
those  canonical  Christian  books.  At  any  rate  I  have  adduced 
more  than  enough  to  show  the  probable  cori'ectness  of  the 
spirit's  statement,  that  the  book  of  Acts  was  not  put  into  the 
shape  it  now  has  until  the  time  of  Lucian,  which  was  not 
until  towards  the  middle  of  the  2d  century  or  afterwards. 
But  in  what  the  spirit  saj's  about  the  date  of  1  Thessalonians, 
we  have  another  even  more  surprising  proof,  not  only  of  the 
identity  of  the  spirit  witness,  but  of  his  personal  knowledge  of 
the  truth  of  what  he  says  upon  that  point.  He  claims  that 
that  epistle  was  written  by  Apollonius  of  T3'ana,  his  friend 
and  master,  about  A.  D.  40;  and  that  it  was  the  first  epistle 
that  he,  Apollonius,  wrote.  In  corroboration  of  this  statement, 
he  refers  to  the  fact  that  the  tone  of  that  epistle  is  milder 
towards  those  whom  he  addresses,  than  is  the  tone  of  any 
other  of  his  epistles.  Says  Spirit  Silvanus  or  Silas,  he  does  not 
therein  "  Charge  the  Thessalonians  with  those  vices  that  are 
named  in  the  other  epistles."  If  any  one  will  carefully  read 
the  First  Epistle  to  the  Thessalonians  he  will  see  that  at  the 
time  it  was  written,  the  persons  to  whom  it  Avas  written  had 
not  yet  been  incorporated  into  an  ecclesiastical  body,  with  a 
fixed  policy  of  government  and  a  set  of  established  doctrines, 
but  to  people  whom  the  writer  was  preparing  for  both  tiiese 
requii-ements  of  a  religious  or  sectarian  organization.  In  all 
the  other  Pauline  epistles,  and  even  in  the  Catholic  epistles, 
the  people  addressed  had  passed  beyond  the  stage  which  the 
writer's  converts  in  Thessalonica  had  reached  at  the  time  the 


436  ANTIQUITY   UNVEILED. 

epistle  to  them  was  written.  In  this  respect,  therefore,  the  1 
Tliessaloiiians  fully  eoiiliniis  tiie  spirit's  statement.  But  we 
come  to  something  even  more  strongly  confirmatory,  when 
"we  come  to  consider  the  reason  which  rtilvanus  a.ssigns  for  the 
author's  particularly  and  unusually  tolerant  tone  towards  liis 
Thessalonian  followers.  He  tells  us  it  was  because  the  Tlies- 
salonians  were  Chrestus-Christosites,  meaning  that  they  were 
Christosite  followers  of  Chrestus,  the  Macedonian  Gymnoso- 
phist,  who,  with  his  followers,  was  exi)elled  from  Kome  by 
Claudius,  some  time  between  A.  D.  42  and  50.  He  says  at  the 
time  Apollonius  wrote  that  epistle  to  the  Thessalonians  he  had 
but  few  converts  or  followers  there,  and  he  was  afraid  to  write 
dogmatically  to  them,  lest  they  should  go  back  to  their  old 
teacher  Clirestus.  This  statement  is  fully  borne  out  all  through 
that  epistle,  as  the  following  passages  of  it  will  show.  In  1 
Tliess.  ii,  14,  the  writer  says  : 

"For  ye  brethren,  becoming  followers  of  the  Churches  of 
(lod  wliicii  in  Judea  are  in  Clirist  Jesus  :  for  ye  also  have  suf- 
fered like  things  of  your  own  countrymen,  even  as  they  have 
of  tlie  Jews  : 

"  Wlio  botli  killed  the  Lord  Jesus  and  tlieir  own  prophets, 
and  have  persecuted  us,  and  tiiey  pleased  not  God,  and  are 
contrary  to  all  men  ; 

"  Forbidding  us  to  speak  to  tlie  (Jentiles  that  they  might  be 
saved,  to  till  up  tiieir  sins  alway  ;  for  the  wrath  has  come  upon 
them  to  tlie  uttermost." 

Now,  it  must  bj  remembered  that  the  people  of  whom  the 
autlior  of  tliat  epistle  was  speaking,  lived  in  Macedonia  in 
tiie  reign  of  Claudius.  Who  were  they?  Certainly  not  wor- 
shippers of  the  Greek  and  Roman  gods  ;  for  had  they  been, 
wliat  "sins  did  they  fill  upahvay,"  and  what  "wrath"  w;us  it 
"tliat  had  come  upon  them  to  the  uttermost?''  Claudius  cer- 
tainly did  not  visit  his  wrath  upon  the  worsiiippors  of  the 
heatlien  gods,  for  tliey  were  but  following  the  Roman  laws. 
He  certainly  had  reference  to  some  otiier  class  of  ^raeedouian 
or  Tliessaioiiian  sulijects  of  (.'iaudius.  Wiio  tlien  were  tiu-y 
wlio  incurred  tiie  wrath  of  Claudius?  Suetonius,  the  Roman 
historian,  has  recorded  the  fact  that  Clirestus  and  liis  fol- 
lowers were  driven  from  Rome  under  an  edict  issued  by  Clau- 
dius. Wliy?  Because  we  are  told  he  was  engaged  in  exci- 
ting his  followers  to  disturb  the  public  peace  by  the  propaga- 


SILAS   OR  SILVANUS.  437 

tion  of  his  religious  doctrines.  Those  religious  doctrines  were 
not  heathen,  nor  yet  were  they  Judaical.  For  we  are  told  that 
Aquila  and  Priscilla  were  followers  of  Chrestus,  and  were 
driven  from  Rome  by  that  decree  of  Claudius  against  Chrestus 
and  his  converts.  It  was  to  find  Aquila  and  Priscilla,  the  ban- 
ished followers  of  Chrestus,  the  Macedonian,  that  Paul  or 
Apollonius  went  to  Corinth.  Why  would  he  have  .sought  them 
out  if  they  had  been  Jews?  and  still  more,  why  would  thej', 
if  they  were  such  fanatical  Jews  as  lo  suffer  banishment  on  ac- 
count of  their  religious  zeal,  have  been  so  ready  not  only  to 
adopt  the  Christosite  (or  Christian  if  you  please)  doctrine  of 
Apollonius  or  Paul,  but  to  assume  to  expound  them,  as  we  see 
in  Acts,  xviii,  26?  The  fact  is  they  Avere  not  Jews,  as  any  one 
may  see  by  their  purely  Greek  names.  They  were  Chresto- 
sites,  or  Chrestians,  when  Apollonius  or  Paul  converted  them 
to  his  Christian  views. 

Remember  that  the  people  in  Macedonia,  who  persecuted 
the  followers  of  Paul,  were  the  same  who,  at  Antioch,  troubled 
similar  followers  of  Paul  and  his  apostolic  brethren,  to  whoin 
Judas  and  Silas  were  sent  (Acts  xv,  22  and  24.)  Xow,  Avho 
were  they  ?  Tliey  were  not  adherents  of  the  Jewish  faith,  nor 
yet  adlierents  of  the  Greek  and  Roman  religions  ;  but  certain 
which  went  out  from  us.  May  we  not  ask:  Certain  who? 
Certain  what?  As  the  compiler  of  Acts  has  not  permitted  us 
to  know,  we  are  not  rash  in  inferring  that  they  were  certain 
teachers  of  Christosism,  who  had  gone  out  from  the  Apollonian 
or  Pauline  party  of  Christosites.  Who  Avere  these  Christosites 
or  Christians,  if  not  those  of  the  Chrestus-Christosite  partj'? 
We  leave  this  for  Christian  theologians  to  answer.  In  all  these 
circumstances  we  have  strong  corroboration  of  what  the  spirit 
of  Silvanus  or  Silas  says  about  the  opposition  to  the  teachings 
of  Apollonius  or  Paul  in  Macedonia  by  Gymnosophic  Chresto- 
sites,  of  whom  Chrestus  was  the  acknowledged  leader  at  that 
time.  Those  of  our  readers  who  carefully  read  the  communi- 
cation of  Chrestus,  will  take  note  that  in  reply  to  our  question 
as  to  whether  he  knew  ought  of  Damis,  the  intimate  friend 
and  trusted  companion  of  xVpollonius,  his  reply  Avas  that  he 
had  not  niet  him,  but  had  received  threatening  letters  from 
him,  commanding  liim  to  cease  preacliing  his  Gymnosophic 
Christosism  in  ^Macedonia.  Damis,  himself,  as  a  spirit,  testified, 
as  the  reader  may  remember,  that  he  was  called  Tiniotheus,  by 


438  ANTIQUITY  UNVEILED. 

the  Thcssalonians,  that  being  as  much  a  title  as  a  name.  The 
Macedonian  opponents  and  pei-secutors  of  the  converts  of  Paul 
or  Apollonius,  in  that  countr3',  were,  as  spirit  Silvanus  or  Silas 
states,  followers  of  Chrestus,  and  those  converts  of  Paul  or 
Apollonius  were  from  a  rival  sect  of  Christosites,  and  not  from 
those  adhering  to  the  Jewisli  faith,  or  wlio  had  been  followers 
of  tlie  Greek  or  llonian  religions.  It  is  only  ou  tliis  supposition 
that  we  can  see  any  analogy  between  the  opposition  to  the 
doctrines  of  Paul  or  ApoUo'.iius  in  Tliessalonica,  and  the  alleged 
opposition  to  the  teachings  of  the  same  Paul  or  Apollonius  in 
Judea  by  the  Jews,  supposing  wrongfully,  that  he,  Paul  or 
Apollonius,  was  a  Jew  and  not  a  Greek.  View  the  whole  matter 
as  we  may,  we  reach  the  natural  conclusion  that  what  the 
spirit  of  Silas  or  Silvanus  says  about  himself,  and  the  book  of 
Acts  and  the  First  Epistle  to  the  Thcssalonians,  is  true  in  every 
essential  particular.  Tliat  being  so,  the  identity  of  the  Saul 
or  Paul  of  Acts  with  Apollonius,  the  Xazarite-Essenian  teacher 
of  Buddhistic  Ciuistosism  in  tiie  Roman  Empire,  from  A.  D. 
30  to  A.  D.  102,  is  made  indisiiutably  plain  and  irrefutable. 

The  spirit  then  closes  his  communication  with  a  disclosure 
which,  until  that  moment,  we  had  not  looked  for  ;  and  that  is, 
that  the  opposition  to  tiie  Apollonian  or  Pauline  system  of 
Ciiristosism  was  threefold,  and  not  dual,  as  we  luul  been  led  to 
imagine  and  believe.  Not  only  was  it  opposed  by  the  Gymno- 
sopliic  or  IJrahmanizing  Ciiristosism  of  Chrestus,  and  by  the 
(Jreek  Jupiterian  and  Prometiieau  systems  of  tlieology  ;  but, 
from  what  the  spirit  of  Silvanus  says,  it  was  also  opposed  by 
an  Etiiiopian  Christosism.  We  have  had  many  intimations 
from  time  to  time,  that  we  now  see  point  to  such  an  Etliiopic 
Christosism,  but  which  when  tliey  were  given  we  did  not  per- 
ceive could  have  any  relation  to  an  anti-Apollonian  Christosism 
of  tliat  nature. 

We  do  not  know  how  these  things  appear  to  those  wlio  reail 
tliem;  but  to  myself,  to  wliom  they  come  througli  tiie  Ii|)s 
of  tlie  unconscious  medium,  are  Jistoundiug.  We  know,  ms 
fcrtainly  as  mortal  man  can  know  aiiytiiin'^,  that  these  reve- 
lations come  from  the  spirit  world  ;  and  have  every  possiiile 
reason  to  believe  tliey  come  from  the  learned,  inllucntial  and 
tiioroughly  informed  spirits,  ancient  as  well  as  modern,  from 
whom  they  purport  to  come. 


FBUMENTIUS.  439 


Ft^U]«[E]^TIXJS. 

An  Abyssinian  Bishop. 


"I  SALUTE  VOLT,  SIR: — My  name  is  Frumentius.  I  was  an 
Abyssinian  bishop  in  the  fourtli  century,  and  the  original 
writer  of  the  Etliiopic  version  of  Christosism,  as  contained  in 
the  four  gospels  received  by  a  pagan  priest  of  the  sun,  not  liis- 
torically  named,  from  Calanus,  in  the  days  of  Alexander  the 
Great.  I  was  a  sun  worshipper  myself  and  so  understood  tlie 
matter  that  I  regarded  Christos  as  the  Child  of  the  Sun.  In 
my  day  it  was  a  common  thing  to  believe  that  all  tlie  pure 
spirits  of  the  dead  upon  this  earth  passed  to  the  sun.  Conse- 
quently, I  wrote  this  Ethiopian  version  to  show  that  the  god 
of  the  sun,  in  his  kindness,  sent  his  son  here,  to  die  for  the  sins 
of  mortals.  If  my  version  had  been  left  intact  this  would 
clearly  have  appeared  to  those  who  read  it ;  but  as  will  be 
explained  by  a  spirit  who  will  come  after  me,  and  by  tricks 
well  known  to  Christians,  they  left  just  so  much  of  my  record 
stand  as  suited  the  propagation  of  their  own  faith.  The  rest 
was  destroyed  ;  how,  will  be  explained  by  a  spirit  before  these 
sittings  are  ended.  Bless  you  for  the  good  work  you  are  doing  ; 
but  you  will  find  that  none  are  so  blind  as  those  who  will  not 
see." 

Refer  to  McClintock  and  Strong's  Cyclopedia  of  Theological 
Literature  for  account  of  Frumentius. 

This  reference  will  suffice  to  enable  the  reader  to  judge  of  the 
probable  authenticity  of  the  communication.  It  will  be  seen 
that  what  the  spirit  of  Frumentius  claims  or  alleged,  in  relation 
to  his  Etliiopic  version  of  Christosism,  is  borne  out  by  a  "tradi- 
tion" that  "ascribes  the  translation  of  the  New  Testament  to 
Frumentius."  The  spirit  tells  us  he  was  the  original  writer  of 
the  Ethiopian  version  of  Christosism,  as  it  was  contained  in  the 
four  gospels  received  by  a  pagan  priest  of  the  sun,  not  historic- 
ally named,  from  Calanus,  in  the  days  of  Alexander  the  Great. 
This  Ethioj^ic  Version,  therefore,  had  nothing  whatever  to  do 
with  the  religion  of  Jesus  Christ,  but  related  to  the  Hindoo  or 
Gymnosophist  Christos,  of  whom  Calanus  the  Gymnosophist 
friend  and  teacher  of  Alexander  the  Great,  was  a  follower  and 
disciple.     Frumentius  tells  us  he  was  a  sun- worshipper,  which 


440  ANTIQUITY  UNVETI.ET). 

is  perfectly  consistent  -with  the  fact  that  lie  was  a  Phoenician 
and  a  native  of  Tyre,  where  the  worship  of  the  sun  was  tlie 
universal  religion.  He  says,  as  such  a  sun  worshipper,  he 
regarded  Christos  as  the  Child  of  the  Run.  This  he  very 
naturally  did,  for  the  CJynuiosopiiic  Brahnians  regarded  the 
sun  as  personated  in  the  Christos  of  their  astronomical  religion. 
In  this,  Frunientius  acted  with  perfect  consistency  ;  and  it  is  a 
very  significant  fact  tliat  tlie  founders  of  Christianity,  as  it  is 
now  taught,  claimed  that  tills  Solar  Christos  of  Frunientius  in 
his  Etliiopic  Version  was  identical  with  their  Jesus  Christ. 
It  shows  very  clearly  that  their  Jesus  Christ,  was,  like  the 
Christos  of  Calanus  and  Frunientius,  notliingniore  nor  less  than 
"the  child  of  tlie  sun,"  or  the  solar  myth,  a  fact  which  these 
spirit  testimonies  have  establlslied  l)eyoiid  refutation. 

Frunientius  tells  us  that  in  his  day  it  was  acoiiMiion  thing  to 
believe  that  all  the  pure  siiirlts  of  the  dead  u[)ou  this  earth 
pasied  tothes'in  ;  and  that  consctjueiUly  he  wrote  his  Etliloi)ian 
version  to  sho\^-  that  the  god  of  the  sun  in  his  kindne.-s,  sent 
Ills  son  here  to  (lie  for  mortals.  This  was  a  doctrine  that  pre- 
vailed auioug  the  sun  worshiitpers  of  Persia  and  Pl:cenieia,  and 
the  Cireek  wo:shippers  of  Prometheus,  tiie sacrificed  saviour,  in 
all  of  those  systems  being  none  other  than  the  sun  personified  ; 
as  any  o:ie  cnii  readily  perceive  who  will  look  beneath  the 
forms,  ceremonies  and  observances  whic'.i  prevaiUd  among  all 
8un-worsIi:j  pin  r  [ijojiles.  The  Ftliio[)ie  version  of  (■liri>tosisni, 
as  it  V  :is  translated  from  the  Sanscrit  of  Cn'anus,  l.:;s  not  been 
allowed  to  come  down  to  us,  ;uid  for  the  very  good  reason  tliat 
had  it  liien  permittc<l  to  do  so,  the  sun-\vi>i>hij)pii'.g  heathen 
origin  and  meaning  of  what  is  called  orthodox  Cliristianity 
would  be  understood,  and  the  prevailing  superstition  in  regard 
to  it  would  be  brought  to  a  speedy  end.  Frunientius  rtferred 
to  Kphraim,  blshoj)  of  Odessa,  as  the  spirit  who  would  e.xplain 
the  method  use<l  to  suppress  those  portions  of  Ills  Kthioplc 
version  of  the  New  Testament,  whieli  were  in  the  way  of  the 
I'celesiasties  who  founded  Christianity.  View  this  communi- 
cation as  we  may  and  it  will  stand  every  test  as  to  its  authen- 
ticity and  truthfulness. 


CHRESTUS.  441 


CH^ESTUS. 

The  Rival  of  Apollonius  of  Tyana. 


At  my  weekly  sitting  with  the  medium  and  before  the  com- 
munication from  Chrestus  was  given  the  guide  of  the  medium 
tools  control  and  said — "Mr.  Roberts,  the  spirit  who  is  here  to 
communicate  is  one  who  has  something  very  important  to  say 
to  you,  and  Aronomar  is  so  anxious  that  3"ou  should  understand 
this,  that  he  will  take  control  of  the  medium  himself  for  a 
moment."  Aronomar  through  the  medium,  addressed  me  as 
follows  : 

"I  GREET  YOU  i^Iii  this  work  in  which  we  are  both  engaged, 
you  doing  your  part  and  I  mine,  I  have  now  to  show  you  that 
we  do  not  wish  to  set  Apollonius  up  as  a  god  or  Christ ;  and  the 
spirit  I  am  about  to  introduce  to  you,  will  show  you  that  his 
claim  for  special  consideration  was  the  fearless  advocacy  and 
maintenance  of  his  ideas.  The  spirit  who  is  about  to  take  con- 
trol of  tlie  medium  will  give  you  the  particulars  concerning 
the  doings  of  himself  and  Apollonius.  He  was  opposed  by 
Apollonius,  and  can  tell  you  about  him,  as  well  as  about  him- 
self. You  can  ask  him  any  questions  you  desire  to  have  an- 
swered, because  I  haveconcenti-ated  a  very  strong  force  around 
the  medium,  and  I  think  we  can  sustain  the  spirit  until  30U 
have  done  with  questioning  him." 

Here  Aronomar  yielded  the  control  to  the  spirit,  and  the 
following  astonishing  communication  was  given  : 

"  I  SALUTE  YOU,  SIR  : — In  the  time  of  Claudius  Cfesar,  I  was 
at  Rome,  engaged  in  propagating  the  Gymnosophic  ideas  in 
relation  to  the  Indian  Christos  in  contradistinction  to  the  ideas 
of  Apollonius  of  Tyana,  in  relation  to  him.  He  taught  the 
ivforined  Buddhist  doctrines  concerning  him,  while  I  taught 
the  Brahmanical  doctrines.  The  difference  between  the  two 
doctrines  were  simply,  that  according  to  Apollonius's  way  of 
teaching,  mankind  were  to  depend  mainly,  or  solely,  ui)on 
Christos  as  their  Saviour  ;  in  my  way  of  teaching,  Christos 
could  only  be  their  Saviour  provided  their  good  works  and 
deeds  accompanied  a  belief  in  him.  ]My  idea  was  the  same  as 
that  of  genuine  Ciiristianity,  to-day,  in  relation  10  sjdvation. 
Apollonius  taught  the  doctrines  of  Universalism.     In  order  to 


442  ANTIQUITY  UNVEILED. 

stop  all  progress  in  the  direction  of  my  teachings,  ApoUonius, 
Pauiirius  or  Apollos,  went  and  stopped  with  A<iuila  and  I'ris- 
cilla,  and  worked  witli  Mien),  wliile  his  agents  or  followei*s 
worked  against  meat  Home.  At  tiie  time  this  agitation  oc- 
curred, tliere  was  an  edict  issned  l>y  tlje  emperor  Claudius 
whicli  ordered  the  expulsion  of  all  Jews  from  Rome,  as  Sue- 
tonius has  het'n  made  to  record  it ;  but  this  is  an  interpolation 
by  Christian  writers  to  conceal  my  historical  identity.  This 
passage  in  Suetonius  has  greatly  bothered  your  modern  theolo- 
gians, Adam  Clark,  Dr.  Lardner,  and  other  commentators,  to 
know  whether  Christ,  so-called,  was  ever  at  Rome.  I  was  the 
man  who  was  at  that  time  in  Rome,  and  I  w:is  the  opjtonent 
of  ApoUonius.  INIy  name  was  Chrestus,  and  it  seems  stnmge 
that  with  such  a  name,  learned  theologians  shoidd  ever  have 
mistaken  me  for  a  Jew.  In  their  zeal  to  find  some  evidence  to 
prove  that  their  Clirist  had  an  existence,  they  are  ready  to 
accept  anything,  however  irrational  and  imjirobable.  I  was  u 
Macedonian,  and  a  slave  to  Claudius,  but  \\as  set  free  by  him 
on  the  account  of  the  appeals  of  my  friends  and  followers.  At 
length  I  ac<iuired  such  power  and  inlluence  by  my  preachitig 
and  teaching  the  doctrines  of  Christos,  and  by  my  medium- 
shij),  which  was  manifested  in  support  of  my  teachings,  that 
Claudius  expelled  myself  and  all  my  followers  from  Rome.  It 
is  imjKirtant  that  you  should  thoroughly  know  what  the  name 
Chrestus  meant.  I  was  named  after  what  I  taught.  In  the 
contest  between  myself  and  ApoUonius,  he  hatl  more  friends 
than  Iliad;  and  mainly  among  the  patrician  order.  He  being 
a  freeborn  citizen  and  1  having  been  a  slave,  of  cour.se  the 
whole  patrician  order  worked  against  me.  In  order  that  you 
may  thorougiily  understand  the  inqiort  of  tiiis  communica- 
tion, I  will  say  that  A]>ollonius  received  his  gospels  from  India 
througii  larchus;  I  received  mine  directly  from  Calanus,  the 
teacher  of  Alexander  the  Great.  When  I  say  I  received  my 
gospels  directly  from  Calamis,  I  mean  they  came  down  to  me 
through  my  ancestoix  from  the  time  of  Alexander,  one  of 
whom  was  with  Alexatider,  and  was  personally  acijuainted 
with  Calanus.  I  was  born  about  A.  I).  f»,  and  lived  until  A.  I). 
i»i'.  [Where  did  you  go  on  being  expelle(l  from  Rome?]  I 
went  ba<"k  to  my  home  in  Maceilonia.  [Did  you  evr-r  meet 
Damis,  tlie  friend  and  dis<-iple  of  ApoUonius?]  I  n«'ver  met 
him,  but  I  knew  of  him.  He  sent  me  tiiieatening  h'tlers  com- 
manding me  to  cease  teaching  my  doctrines.  He  was  then  in 
Tiiess.alonica.  [What  was  your  occupation  in  Macedonia?] 
I  was  a  scribe  to  the  Macedonia!)  priests,  but  1  was  not  a  fol- 
lower of  tiie   Mace<lonian  religion.     I  atllured  to  the  Christos 


CHRESTUS.  443 

religion,  as  did  ray  ancestors  before  me.  [What  was  your 
Macedonian  name?]  I  will  have  to  spell  it  for  yon.  Ruthalia. 
]  want  further  to  say  that  the  edict  against  myself  and  fol- 
lowers was  said  to  be  issued  against  us  as  Jews,  but  that  term 
was  applied  to  all  persons  who  we  regarded  as  vagrants  or  dis- 
turbers of  the  peace  and  good  order  of  Rome,  and  not  as 
designating  the  followers  of  Judaism.  That  is  why  the  inter- 
polator of  Suetonius  chose  the  term  Jews  for  those  people 
against  whom  the  edict  of  Claudius  was  issued.  You  will  find 
me  called  Chrestus  in  Suetonius." 

Here  the  communication  ended,  the  spirit  being  unable  to 
hold  the  control  longer.  Curious  to  know  whether  Suetonius 
had  made  any  reference  to  this  man,  I  went,  immediately  after 
the  close  of  the  sitting,  to  see  whether  that  author's  writings 
contained  any  such  passage  as  that  to  which  the  spirit  had 
referred.  Judge  of  my  surprise  when,  on  turning  to  the  "Life 
of  Claudius"  by  Suetonius,  I  found  this  sentence  :  "Judieos, 
impulsore  Chresto  assidue  tumultuantes,  Roma  expulit." 

The  sentence  which  immediately  precedes  it,  and  that  which 
follows  it  have  no  connection  with  it,  and  it  has  every  appear- 
ance of  being  an  interpolation,  as  the  spirit  thought  it  was.  In 
order  to  show  what  confusion  this  brief  sentence  in  Suetonius 
has  occasioned,  I  here  quote  the  following  account  of  Clirestus 
from  McClintock  and  Strong's  Cyclopaedia  of  Theological  Lit- 
erature : 

"Chrestus,  a  person  named  by  Suetonius  (Claud.  25)  as  having 
incited  a  sedition  among  tlie  Jews  at  Rome,  whicli  led  to  their 
expulsion  froui  tlie  city  (comp.  Acts  xviii,  2).  There  have 
been  two  different  opinions  as  to  whom  Suetonius  meant  by 
Chrestus  (see  Kuinol,  ad  Act.  in  loc.) ;  whether  some  Hellenist, 
who  had  excited  political  disturbances,  as  Meyer  and  DeWette 
suppose  ;  (see  Conybeare  and  Howson,  St.  Paul  i,  386),  the 
name  Chrestus  (Greek,  Chrestos,  useful)  frequently  occurring 
as  borne  by  manumitted  slaves :  or  whether,  as  there  is  good 
reason  to  think  (Lipsius  on  Tact.  Annals  xv,  44  ;  Grotius  on 
Acts,  xviii,  2;  Neander,  Planting  and  Training,  ii,  231.) 
Suetonius  does  not  refer  to  some  actual  dissension  between 
Jews  and  Christians,  but  confounds  the  name  Christ,  whicli 
was  most  unusual,  as  a  proper  name,  with  the  much  more 
freijuent  appellation  of  Chrestus  (see  Tertullian,  Ajwi.  3  ; 
Lactantius,  Instit.  iv,  7,  5;  Millman,  Hist,  of  Christianity,  i, 
430).  Orosius(Hist.  vii,6)  places  Claudius's  edict  of  banishment 
in  the  ninth  year  of  his  reign  (i.  e,  A.  D.  49  or  50)  and  he  refers 


444  ANTIQUITY    UNVEILED. 

to  Joscphus,  who,  however,  says  nothing  about  the  matter. 
In  King  Alfrecl'.s  Anglo-Saxon  version  of  Orosius,  however 
tiiis  reference  to  Josephus  does  not  oeeur;  the  register  simply 
connects  the  expulsion  with  a  famine.  "In  the  ninth  year  of 
his  government  there  was  a  great  famine  in  Home,  and  Claudius 
ordered  all  the  Jews  that  were  therein  to  be  driven  out"  (Bos- 
worth's  Orosius,  p.  119  of  the  Saxon  and  179  of  the  translation. 
Kee  this  statement  of  Orosius  commented  upon  by  Scaliger, 
Animadv.  on  Euseb.  Chron.  p.  102).  On  the  contrary,  Pearson 
(Aun  Paulin.)and  Vogel  (Gabler's  Journal)  without,  iiowever, 
giving  decisive  grounds  for  their  opinion,  suppose  Claudius's 
twelftli  year  (i.  e.  A.  1).  52)  to  be  the  more  likely  one.  With 
Anger  (Do  temporum  ratione  in  Act.  Apost.  p.  US)  one  might, 
oji  negative  grounds,  assert  tiuit,  so  long  as  Herod  Agrippa  was 
at  Rome  witii  Claudius,  the  edict  of  expulsion  wt)uld  hardly  be 
publislied  ;  that  is  previous  to  the  year  A.  D.  49.  Dr.  lUirton, 
however  (On  tiie  Chronology  of  the  Act,s,  p.  2G\  puts  the  date 
of  the  edict  some  time  between  A.  D.  41  and  4(),  supporting  his 
opinion  by  the  fact  'that  no  mention  is  made  of  Claudius's 
degree  in  the  Annals  of  Tacitus  which  have  «'ome  down  to  us  ; 
and  that  since  tiie  last  books  of  the  Annals  occupy  the  first  si.\ 
years  of  the  reign  of  Claudius,  it  is  probabli-  tiuit  Tacitus  men- 
tioned this  decree  in  one  of  those  books.  The  year  referred  to 
in  Acts  xviii,  2,  is  A.  D.  49." 

Who  can  read  that  conflict  of  opinion,  and  not  see  that  the 
real  nature  and  cause  of  the  edict  being  issued  l)y  Claudius  has 
been  suppressed,  and  in  all  human  probal)ility,  by  the  author 
of  the  l)o()k  of  the  Acts  of  the  Apostles?  Upon  liiis  point  I  will 
have  something  special  to  say  further  on.  Dr.  Lardner  in  iiis 
Crediljility  of  the  (Jospel  History,  says  : 

"  I  conclude  with  the  banishment  of  the  Jews  from  Rome. 
'  .\fter  these  things  Paid  departt-d  from  Athens,  and  canu' to 
Corinth.  And  found  a  ciTtain  Jew,  named  .\(|uila,  born  in 
Pontus,  lately  come  from  Italy,  with  his  wife  Priscilla,  beeause 
tiiat  Claudius  had  connnanded  all  Jews  to  depart  from  Rome,' 
Acts  xviii,  1,  2. 

"  Dio  says,  that  Claudius  did  not  banish  the. lews  from  Rome, 
but  only  prohii)ited  their  assemblies.  Rut  Suetonius  who  lived 
nearer  the  time,  says,  '  He  (  xpi'lled  tlie  J«'ws  from  Rome,  wlio 
w«'re  constantly  raising  disturbances,  Chrestus  bting  tiu'ir 
leader." 

"  It  is  disputed  by  learned  men  whether  liy  Clirestus,  Sueton- 
ius means  Clirist.  I  need  not  coiu'ern  myself  witii  that  point 
here.     This  jiassage  provis  what  I  bring  it  for. 


CHEESTUS.  445 

"  Josephus  has  no  where  particularly  mentioned  this  event. 
This  edict  of  Claudius  seems  not  to  have  been  long  in  force. 
Tliat  may  be  one  reason  of  this  omission  in  Josephus  ;  another 
reason  may  be,  that  it  was  not  an  agreeable  task  for  him,  to 
mention  any  disgrace  cast  upon  liis  people.  If  some  disputes 
between  the  Jews  and  the  followers  of  Jesus  Christ  were  really 
the  cause  of  this  order,  that  might  be  another  reason  ;  Josephus 
having  been  very  reserved,  if  not  altogether  silent,  about  the 
affairs  of  the  Christians." 

So  says  Dr.  Lardner.  It  is  not  perfectly  manifest  that  what 
the  spirit  saj's  concerning  the  cause  and  nature  of  the  edict 
issued  by  Claudius  is  true,  and  hence  the  confusion  that  after- 
wards arose,  as  to  who  the  real  disturbers  of  the  peaceof  Rome 
were.  Dio  was  certainly  right  in  saying  that  Claudius  did  not 
banish  the  Jews  from  Home  ;  nor  is  there  a  particle  of  evi- 
dence outside  the  passage  of  Suetonius,  which  we  have  cited, 
that  says  any  thing  about  the  Jews  having  been  driven  from 
Rome  in  the  time  of  Claudius  ;  audit  is  more  than  questionable 
whether  Suetonius  mentioned  the  Jews  at  all  in  his  reference 
to  the  edict.  He  no  doubt  did  mention  something  about  the 
decree  against  Chrestus  and  his  followers  ;  but  the  term  he 
applied  to  them  has  no  doubt  been  changed  by  some  tran- 
scriber of  Suetonius  who  doubtless  had  more  than  one  object 
in  view.  There  was  an  absolute  necessity  for  that  transcriber 
to  conceal  the  identity  of  Chrestus  and  his  theological  doc- 
trines in  relation  to  the  Brahmanical  Christos,  if  he  was  a 
Christian  zealot ;  and  at  the  same  time  he  no  doubt  sought  to 
disgrace  the  Jews,  the  hated  opponents  of  the  Christian  re- 
ligion, by  making  them  appear  to  have  been  the  enemies  of 
peace  and  good  order  at  Rome.  The  absurdity  of  such  a  pre- 
tence is  apparent,  in  as  much  as  the  number  of  Jews  at  Rome 
was  very  inconsiderable,  at  that  time,  and  they  would  not  have 
been  allowed  to  raise  a  single  disturbance  without  a  liability  of 
being  exterminated  instead  of  being  expelled  from  Rome. 
How  would  the  interests  of  Roman  subjects  have  been  ad- 
vanced by  sending  such  lawless  people  to  other  parts  of  the 
Empire?  The  pretence  is  inconsistent  with  all  probabilitj*. 
That  there  was  something  not  fully  elucidated  as  to  this  ques- 
tion is  made  very  certain  by  the  mention  of  Dr.  Lardner  that, 
"It  is  disputed  by  learned  men  whether  by  Chrestus,  Sueton- 
ius means  Christ,"  and  it  is  not  a  little  laughable  to  see  how 
complacently  the  learned  Doctor  evaded  that  very  important 


446  ANTIQUITY   UNVEILED. 

question.  Says  he:  ''I  need  not  concern  myself  with  that 
point  here." Ho  forgot  to  add  "Or  anywhere  else,"  for  he  never 
alluded  to  the  matter  afterward.  As  the  spirit  sugj^osts,  it 
never  occurred  to  any  of  these  learned  men  to  recot^nize  in 
the  Latin  name  Chrestus  the  Greek  C^hristos,  which  no  Jew 
ever  bore.  Even  if  the  Greek  Jesu  could  be  traced  to  the 
Jewish  Jeshua  or  Joshua,  the  Greek  Cliristos  can  in  no 
manner  be  trace<l  to  any  analogous  Jewisli  name.  Wiien  there- 
fore, the  founders  of  Orthodox  Christianity  coupled  tlie  Greek 
Christos  with  the  Latin  Jesus,  as  having  any  relation  to  any 
Jew  whomsoever,  tliey  committed  a  blunder  from  which  they 
can  never  escape.  But  the  Latin  Jesus  was  not  derived  from 
the  Jewish  name  Joshua  at  all,  but  from  the  PliaMiician 
Jes,  tlie  desigimtion  of  their  sun-god,  Bacchus;  and  thus  it 
becomes  plain,  that,  in  no  other  than  a  sun-worshipping  sense, 
were  the  two  names  Jesus  and  C'hristosever  ai)plied  to  tlie  same 
object  of  worship,  whether  god,  man  or  myth.  Tiie  spirit  tells 
us  he  was  called  Chrestus  by  the  Romans,  because  he  taught  the 
Brahmanical  doctrines  concerning  the  Indian  god  Cliristos. 
The  truth  of  all  the  points  we  have  been  examining  will  be 
strongly  supported  by  what  we  will  adduce  hereafter  in  con- 
nection with  what  tlie  spirit  says  of  himself. 

Ik'sides,  it  is  not  amiss  here  to  recall  the  etymology  of  the 
name  (.'iirestus,  speculated  about  by  Meyer  and  DeWette,  as 
(pioted  above  from  McClintock  and  Htrong's  Cycloptodia,  «.tc. 
It  is  there  said  that  "the  Chrestus  (Greek  Chrestos,  useful)  fre- 
(juently  occurring  a.s  borne  by  manumitted  slaves."  We  are 
not  told  where  tlie  name  Chrestus  so  freijuentlyoccurs,  as  borne 
by  manumitted  slaves,  but  it  is  not  a  little  significant  tliat  tlie 
Chrestus  to  whom  Suetonius  refers  as  a  returning  spirit, 
testilies  that  he  was  h  manumitted  slave.  We  incline  to  believe 
tiiat  both  Meyer  ami  DeWette  met  witii  other  references  to  tlie 
Chrestus  of  Suetonius  in  some  connection  tliatshowe<l  that  lie, 
Chn>stus,  wius  a  manumitted  slave.  It  is  very  odd,  if('lirestos 
in  (Jreek  meant  useful,  that  Chrestus  on  that  account  would  be 
applied  to  tlie  manumitted  slaves.  It  would  be  singularly  out 
of  place  in  that  connection.  It  would  be  much  more  appro- 
priate to  liave  applied  tliat  name  to  a  bond  slave  as  they  would 
be  much  more  useful  to  iiim  who  held  liini,  then  if  set  free.  .\ 
HingU-  fact  like  tliis  goes  very  far  to  establish  tiie  authenticity 
and  truthfulness  of  the  communication.     But  tiiis  is  not  all. 


CHRKSTUS.  447 

In  showing  that  Chrestiis  was  a  manumitted  slave,  we  have 
very  strong  reason  to  believe  that  Clirestus  was  not  a  Jew,  but 
a  slave  of  some  other  nationality.  The  spirit  tells  us  that  he 
was  a  Macedonian,  and  not  a  Jew,  and  tliat  his  followers  were 
Christosites,  who  took  the  name  of  Christians  two  centuries  or 
more  later.  We  have  a  singular  confirmation  of  the  truth  of 
this  in  what  is  said  in  McClintock  and  Strong's  Cyclopaedia, 
under  tlie  head  of"  Claudius."     It  is  there  said  : 

"  Indeed  the  Jews  were  treated  by  him,  (Claudius)  with 
indulgence,  especially  those  in  Asia  and  Egypt,  (Josephus  Ant. 
xix,  5,  2,  3  ;  xx,  1,  2)  although  those  in  Palestine  seem  to  have 
at  times  suffered  much  oppression  at  the  hands  of  his  governors 
(Tacitus,  Hist,  v,  9  etc.);  but  about  the  middle  of  his  reign 
those  who  abode  at  Rome  were  all  banished  thence  (Acts  xviii, 
2;  see  Hebcnstreit,  Du  Judjeo  exule,  Liep.  1714.)  From  the 
language  of  Suetonius  in  relating  this  event  (Claud.  25)  zV  is 
evident  that  the  Christians  loere  also  indiscriminately  included  in  the  execu- 
tion of  the  edict,  as  a  sect  of  the  fetus,  if,  indeed  they  were  not  the  most 
numerotis  part  of  that  portion  of  the  inhabitants.'''' 

I  have  underscored  the  latter  part  of  that  quotation  to  show 
how  absolutely  the  communication  of  Spirit  Chrestus  is  in 
accord  with  the  facts  of  historj%  as  illuminated  by  learned 
theological  criticism.  It  is  therein  admitted  that  the  edict  of 
Claudius  against  Chrestus  and  his  followers  was  principally 
against  Christians,  or  Chrestians,  and  not  against  Jews  at  all, 
the  very  fact  which  Chrestus,  as  a  returning  spirit,  testifies  to. 
To  call  these  Christians,  or  Chrestians,  a  Jewish  sect,  is  a  sin- 
gular inconsistency,  that  could  be  only  accounted  for  by  the 
necessity  there  was  to  maintain  the  interpolated  untruth  that 
the  edict  of  Claudius  was  issued  against  Jews.  This  same 
writer  admitted  that  the  Jews  in  Asia  and  Egypt  were  treated 
by  Claudius  with  indulgence.  If  this  was  so,  why  would  he 
have  treated  them  with  less  indulgence  at  Rome?  That  he  did 
not  do  so,  becomes  certain,  as  appears  by  the  testimony  of 
Chrestus  and  the  corroborating  facts  that  M-e  have  liastily 
thrown  together,  bearing  upon  this  point.  Not  only  have  we 
the  errors  of  history  and  Christian  theology  here  set  at  rest,  in 
a  most  remarkable  and  unexpected  manner;  but  we  have  tlie 
identity  of  a  most  important  historical  personage,  which  has 
long  been  unknown  to  the  most  skillful  critics,  established 
beyond  question  or  cavil.     Having  thus  established  the  identity 


448  ANTIQUITY    UNVKILKD. 

of  the  spirit  witness  and  his  entire  veracity,  in  relation  to  tlie 
inattei-s  we  have  noticed,  we  will  now  proceed  to  the  critical 
consideration  of  the  other  statements  contained  in  his  couimu- 
nication. 

The  spirit  tells  us  that  wlu-n  at  Ronie,  in  the  rei<j;n  of  ("lau- 
dius,  lie  was  a  teacher  of  the  (fynmosophic  doctrines  or  ideas 
in  relation  to  tlie  Indian  Christos,  in  contradistinction  to  the 
ideas  of  Apolloniiis  of  Tyana  in  relation  to  the  same  Christos  ; 
and  he  adds  :  "  He,  (Apollonius)  taught  the  reformed  Buddhist 
doctrines  concerning  Christos,  while  I  (Chrestus)  taught  the 
Brahmanical  doctrines."  And  then  he  proceeds  to  state : 
"  The  dillerence  between  the  two  doctrines  were  simply,  that 
according  to  ApoUonius's  way  of  teaching,  mankind  was  to 
depend  maiidy,  or  solelj',  upon  Cliristosas  their  iSaviour  ;  in  my 
way  of  teaching,  Christos  could  only  be  their  Saviour,  pro- 
vided theirgood  worksand  deeds  accompanied  a  belief  in  him." 
Of  the  correctness  of  this  statement  we  can  only  judge  from 
the  further  statements  of  the  spirit,  and  the  collateral  facts 
which  corroborate  them.  It  seems  certain,  however,  that 
Clirestus  was  an  agitator  of  certain  sectarian  doctrines  whicli 
created  a  great  ferment  and  excitement  among  the  inhabi- 
tants of  Rome,  wliicli  linaily  le<l  Claudiui:  to  banish  him  and 
his  secretaries  from  tiiat  city.  His  opponents  were  not  the  Ro- 
man i>agan  priesthood,  for  in  that  case  it  is  hardly  likely  that 
any  of  them  would  have  been  permitted  to  go  forth  to  propagate 
their  disturbing  doctrines  throughout  the  Roman  Empire.  The 
nature  of  the  edict  shows  two  things  :  1st,  that  the  contro- 
versy between  ("hrestus  and  his  opponents  was  one,  the  re- 
sult of  wJiicli,  was  local  in  its  character;  and  2d,  that  the 
opposing  party  was  not  idciilided  with  the  national  religion. 
Who,  tiieii,  was  tlie  opposing  party?  Chrestus  tells  us  it  wjis 
Apollonius  of  Tyana  and  iiis  Esseiiian  followers.  \Ve  now 
approach  a  point  wliicii  siiows  in  a  very  positivi'  manner  thai 
this  AjKiIlonius  was  no  otiur  person  tlian  tlie  Paul  of  Tiie 
Acts  (if  the  Apostles,  and  the  real  autiior  of  tiie  Christian 
K|)istles  (wrongfully  <lenied  to  be  his  work)  ;  and  which  were 
certainly  tlie  work  of  no  other  i)ersoii  than  Ai)olloiiius. 
Chrestus  tells  us  that  Apollonius,  otherwise  called  Paulimis 
and  .\pollos  at  Jtonie,  sought  to  put  a  stoj)  to  the  teachings 
of  himself,  and  toaceomplish  this,  went  away  fiom  Rome  and 
stopped    with    A([uila   and  I'riscilla,  and  worked  with   them. 


CHRESTUS.  449 

while  his  followers  remained  at  Rome,  to  work  against  him, 
Chrestiis.  It  seems  certain,  in  view  of  all  the  facts,  that  it 
was  tlie  hot  dissension  between  tiie  rival  parties  or  sects  of 
Christosites  that  led  to  the  expulsion  of  tlie  party  or  sect  tliat 
was  headed  by  Chrestus.  Who  were  Aquila  and  Priscilla? 
We  are  told  in  Acts  xviii.  42. 

"  After  these  things,  Paul  departed  from  Atliens,  and  came 
to  Corinth : 

"And  found  a  certain  Jew  named  Aquila,  born  in  Pontus  ; 
lately  come  from  Italy,  Mitli  liis  wife  Priscilla  ;  (because  tliat 
Claudius  liad  commanded  all  tlie  Jews  to  depart  from  Rome  ;) 
and  came  unto  them." 

We  have  here  a  very  fair  specimen  of  the  historical  value 
that  attaches  to  the  anonymous  patcliworlv  of  intentional  de- 
ceptions which  is  known  to  us  as  tlie  The  Acts  of  the  Ajwstles. 
The  writer  of  "  The  Acts"  says  that  Aquila  was  a  Jew  of  Pon- 
tus, but  admits  that  he  went  to  Corinth  from  Italy,  and  then 
parenthetically  is  added  "because  that  Claudius  had  com- 
manded all  the  Jews  to  depart  from  Rome."  If  this  is  in  any 
respect  true,  then,  Aquila  and  Priscilla  were  followere  of 
Chrestus  before  they  became  followers  of  Paulinus  or  Apollo- 
iiins,  or  of  Paul,  as  the  same  man  has  been  manifestly  called 
by  the  Christian  plagiarizers  of  his  tlieological  and  philosophi- 
cal writings;  and  perhaps  they  were  very  prominent  and  iuflu- 
ential  followers  of  that  persecuted  Christosite  rival  of  ApoUo- 
nius.  There  is,  however,  another  very  significant  reference  to 
the  movements  of  ApoUonius  or  Paul,  which  goes  very  far  to 
confirm  the  testimony  of  Chrestus,  and  to  show  the  connec- 
tion of  these  two  originators  of  the  Christian  religion  the  one 
to  the  other.     In  "The  Acts"  xvi,  8,  9,  10,  11  and  12,  we  read  : 

"And  they  "(Paul  and  Silas),"  passing  by  Mysia,  came  down 
to  Troas. 

9.  "And  a  vision  appeared  to  Paul  in  the  night ;  there  stood 
a  man  of  Macedonia,  and  prayed  him,  saying  Come  over  into 
Macedonia  and  help  us. 

10.  "And  after  he  had  seen  the  vision,  immediately  we  en- 
deavored to  go  into  INIacedonia,  assuredly  gathering  that  the 
Lord  had  called  us  for  to  preach  the  gospel  unto  them; 

11.  "Therefore  loosing  from  Troas,  we  came  with  a  straight 
course  to  Samothracia,  and  the  next  day  to  Neapolis; 

12.  "And  from  thence  to  Philijipi,  whicli  is  the  chief  city  of 
that  part  of  Macedonia,  and  a  colony  and  we  were  in  that  city 
abiding  certain  davs." 


450  ANTIQUITY   UXVEII-ED. 

Any  one  who  reads  tliiseaii  see  that  it  is  a  much  mixed  story, 
andaswe  thinkan  intentionally  mixed  story.  It  will  beseen  that 
the  verses  8  and  9  and  tlie  first  line  of  verse  10  were  written  by 
neither  Paul  norSilas,  buthy  sometliird  person  about  them.  The 
remainder  of  verse  10  and  verses  11  and  12  are  apparently 
cjuoted  from  a  personal  account  of  Paul's  journeyinj^s,  as  written 
by  liiniself.  Why  did  not  the  writer  or  compiler  of  Acts  relate 
tiiat  vision  alKHit  a  man  of  ^facedonia  as  related  by  Paul  him- 
self? F'rom  the  fact  that  it  was  no  call  from  a  visionary  man  of 
Macedonia  that  Paul  receivetl,  but  a  call  from  a  real  nmn  of 
Macedonia,  none  other  than  Chre^^tus  of  Macedonia,  the  Gyni- 
nosophic  teacher  of  (Christ osisnj,  the  man  who  sulwequently 
became  the  Great  Christosite  rival  and  opponent  of  Apollonius 
at  Rome  in  the  reii^n  of  the  emp(>r(>r  Claudius.  The  writer  of 
Acts  desired  to  conceal  the  real  nature  of  that  Macedonian  call 
to  Paul,  and  the  identity  of  the  man  who  made  it  ;  and  in  order 
to  do  so  falsely  invented  the  story  of  the  allei^ed  vision  of  Paul. 
The  untrutiiful  writer  little  supposed  tiiat  the  spirit  of  Chrestus 
would  ever  find  opportunity  to  return  and  state  facts  concerning 
himself  and  Apollonius  of  Tyaiia  that  would  expf>se  to  the  light 
of  day,  his  dishonesty  and  untrutlifulness.  I?ut  let  us  return 
to  what  the  spirit,  Clirestus,  said  alK>ut  Apollonius  having  gone 
to  make  common  cause  with  his  former  followers,  A<piila 
and  Priscilla,  neither  of  which  names  are  Jewish  at  all,  but 
Greek. 

The  i>articu!ar  j>oint  to  which  Ave  invite  the  reader  in  that 
connection  is,  that  A'juila  and  Priscilla  were  banished  from 
Ilfune,  under  the  edict  of  (Claudius,  which  was  mentioned  by 
Suetonius  as  having  been  directed  against  Chrestus  and  his 
followers.  It  is  therefore  certain  that  I'aul,  whether  Apollo- 
nius of  Tyana  or  not,  iu-came  the  religious  partisan  of  two  of  the 
<-!uef  supporters  of  Chrestus  at  Home,  they  having  abandoned 
the  sect  of  Chrestus  and  attached  tiieinselves  to  that  of  Paul, 
as  his  converts.  In  this  the  spirit  statement  of  Ciin'sttis  is 
sliown  to  be  literally  true.  It  has  been  suflicieiitly  demonstra- 
ted that  he  e(('.i:illy  testified  to  the  truth  when  he  s;iid  he  w.ns 
not  a  Jew,  and  that  A<iuila  ami  Priseilla  were  not  Jews  Imt 
Cliristosites,  and  tliut  Paul  wlio  was  none  other  tli;in  Apoll  >- 
niiis  knew  Iliey  ■v\i'!-e  (,'hristosites  ami  not  Jews  before  lu;  went 
to  hunt  iheni  tip  ;il  t  'or;  nth.  ( 'h  rest  us,  it  is  |)l  ;un,  must  have 
felt  (juite  aggrieviil  i-.t   tiie  course  of  .\([uila  and  Priscillu  in 


CHRESTUS.  451 

abandoning  his  Gyninosophic  version  of  Christosism  and 
adopting  the  Buddhistic  version  of  the  same  Cliristosisni  as 
jiroclaimed  and  taught  by  Apollonius.  Otherwise  he  would 
not  have  mentioned  them  as  he  did  in  liis  communication. 
Indeed  it  would  seem  that  the  movement  which  Chrestus  had 
set  on  foot  at  Rome,  began  to  decline  from  the  time  of  the  ban- 
ishment of  himself  and  followers  from  Rome,  and  the  conver- 
sion of  Aquila  and  Priscilla  to  the  doctrines  of  Apollonius  or 
Paul  was  no  doubt  largely  due  to  the  fact  that  the  latter  doc- 
trines were  not  proscribed  as  were  those  of  Chrestus  ;  and  they 
could  adopt  and  teach  therti  without  subjecting  themselves 
to  further  persecution  at  the  hands  of  the  Roman  authorities. 
Be  this  as  it  may,  we  have  given  enough  and  more  than 
enough  to  establish,  not  only  the  authenticity  of  the  commu- 
nication, but  its  surprising  correctness  and  instruct! veness.  We 
have  a  right  therefore,  to  claim  that  unless  there  is  some  mani- 
fest untruth  in  the  other  parts  of  the  communication,  that  it  is 
equally  entitled  to  credit  throughout. 

Now,  the  spirit  tells  us  that  Apollonius  taught  the  one 
especial  and  distinctive  doctrine  of  a  dependence  upon  Christos 
as  their  Saviour,  making  faith  in  that  doctrine  the  essential 
principle  of  religious  duty.  If  this  is  true,  as  we  have  not  a 
doubt  it  is,  then  it  is  certain  that  Apollonius  of  Tyana  was  the 
person  called  St.  Paul  in  the  Christian  Scriptures,  and  that 
the  Christian  Scriptures  are  nothing  more  than  plagiarisms  of 
the  writings  and  teachings  of  Apollonius  concerning  the  Hindoo 
Saviour,  by  him  called  Christos.  Tlie  one  aim  of  the  founders 
and  upholders  of  what  is  called  the  Christian  religion  has  been, 
to  pervert,  conceal,  suppress  or  destroy  all  reliable  information 
in  relation  to  Apollonius  of  Tyana,  his  teachings  and  his  fol- 
lowers. In  this  one  fact  we  have  sufficient  proof  that  Christi- 
anity could  not  afford  to  have  the  truth  known  concerning 
these  things.  In  the  light  of  such  spirit  communications  as  this 
one  from  Chrestus,  and  scores  of  other  spirits  who  have  testified 
to  what  they  personally  knew  about  the  origin,  nature,  and 
objects  of  Christianity,  we  can  well  understand  why  everything 
concerning  Apollonius  and  his  Christosite  teachings,"  as  well 

its  Chrestus  and  liis  Christosite  teachings,  in  the  reign  of 
Claudius,  have  been  designedly,  systematically  and  fraudulently 
suppressed,  by  a  class  of  men  who  have  made  a  trade  of  con- 
cealing the  truth  concerning  the  theological  fraud  called,  or 
rather  miscalled  Christianity. 


452  ANTIQUITY   UNVEILED. 

The  spirit  then  tells  us  how  he  came  to  have  a  knowledge  of 
Gymnosophic  Ciiristosisni,  and  in  this,  his  statement  is  sur- 
prisin<;ly  consistent  with  all  the  collateral  historical  facts.  Not 
only  does  lie  tells  us  how  he  received  his  knowledge  of  Christ- 
osism,  but  he  tells  us  with  unmistakable  clearness  iiow  Apolk)- 
nius  received  his  knowledge  of  the  same  theological  system, 
and  why  the  latter  differed  from  his  own.  He  says:  "In  order 
that  you  may  thoroughly  understand  the  import  of  this  com- 
munication I  will  say  that  Apollonius  received  his  gospels 
from  India  through  larchus  ;  I  received  mine  directly  from 
Calanus,  the  teacher  of  Alexander  the  Great  *  *  *  1  mean 
they  came  down  to  me  through  my  ancestors  from  tiie  time  of 
Alexander,  one  of  whom  was  with  Alexander  and  who  was 
personally  acquainted  with  Calanus."  This  statement  of  the 
spirit  is  singularly  explanatory  of  the  call  of  Paul  to  go  to 
Macedonia.  If  we  may  believe  spirit  Chrestus,  which  the 
writer  does  not  hesitate  to  say  he  does,  it  would  seem  that 
Calanus  placed  a  copy  of  the  Gymnosophic  gospels  concerning 
the  Hindoo  Christos,  in  the  hands  of  Alexander,  or  some  of 
his  generals,  after  his  return  to  JJabylon  from  his  conquest  of 
India.  By  tlie  latter,  these  gospels  seem  to  have  been  taken 
into  Macedonia,  after  the  death  of  Alexander,  and  were  there 
.secretly  taught  by  the  ancestors  of  Ruthalia,  the  Macedonian 
slave  of  a  Roman  master,  at  Rome  called  Chrestus.  The  latter 
tells  us  that  in  Macedonia  his  occupation  was  that  of  a  scribe 
to  the  Macedonian  or  Roman  priestliood  of  his  native  country, 
that  he  was  not  their  follower,  but  an  adiierent  to  the  Christo- 
site  or  (Jymnosophic  religion  of  his  ancestors.  It  seems,  fur- 
thermore tijat  when  talicn  from  Macedonia  to  Rome,  he, 
Chrestus,  bi-gan  to  propagate  his  CJymnosophic  Clirislosism 
either  secretly  or  openly,  and  soon  gained  a  following  of  sufli- 
cient  influence  with  tiie  emperor  Claudius  to  procure  his 
freedom.  Chrestus  had,  no  doul)t,  heard  of  Apoilonius's  visits 
to  India,  and  his  adoption  of  tlu-  Hindoo  gospels  conci'rning 
Cliristos,  wliich  tlie  latter  had  procured  from  larchus,  the 
Buddhistic  patriarch.  Thinking  to  i)r()curi>  tlie  co-operation 
of  .\polionius  in  liis  Ciiristosi/.ing  selieme  at  Rome,  ho  sent  to 
liim  in  Asia  asking  him  to  come  to  his  lielp.  Apolloniii-;,  it 
.seems,  from  what  the  spirit  says,  and  from  wliat  is  s:iid  in  Acts 
xvii.,  about  tlie  visionary  call  to  I*aiil,  went  not  to  Macedonia, 
but  to  the  Macedonian  who  had   called  for  his  help,  who  was 


CHBESTUS.  453 

then  propagating  his  Christosite  doctrines  at  Rome.  The  help 
that  Chrestus  received  from  Apollonius  is  very  clearly  set  forth 
in  the  communication  from  the  former.  Apollonius,  instead  of 
becoming  a  helper  and  follower  of  Chrestus,  became  his  secta- 
rian enemy  and  the  leader  of  a  party  or  sect  that  supplanted 
the  religious  movement  which  he  had  fairly  inaugurated. 
From  that  time  forward  but  little  was  known  or  heard  of 
Chrestus  and  his  followers,  while  the  Apollonian  or  Pauline 
party  came  into  such  prominence  in  the  European  provinces 
of  the  Roman  Empire,  as  to  challenge  the  Roman  religion 
throughout  the  vast  area  of  the  civilized  world.  Never  was 
there  a  spirit  communication  given  which  was  more  calculated 
to  lay  bare  the  awful  crimes  and  deeds  of  those  who  perpetrated 
the  theological  fraud  called  Christianity  than  the  communica- 
tion we  have  been  considering  ;  and  never  was  a  communica- 
tion more  strongly  corroborated  by  apparently  remote  and 
wholly  disconnected  facts. 

If  tliere  are  persons  who  can  read  that  communication  in 
connection  with  the  facts  that  we  have  been  able  to  throw 
together  as  tests  of  its  truthfulness,  and  not  see  that  Christ- 
ianity, so-called,  is  nothing  more  than  tlie  heathen  theological 
doctrines  and  dogmas  concerning  the  Hindoo  Christos — that 
the  New  Testament  is  nothing  more  than  plagiarism  of  the 
writings  and  teacliings  of  Chrestus  and  Apollonius  of  Tyana — 
and  that  Apollonius  was  the  person  called  Paul  or  St.  Paul — 
then  we  can  only  say  we  are  at  loss  to  see  that  they  possess 
sul!icient  reasoning  powers  to  perceive  the  truth  when  it  stares 
tliem  in  the  face. 

Reader,  remember  that  but  for  the  fact  that  the  Christian 
enemies  of  truth  omitted  to  erase  the  name  of  Chrestus  from 
that  one  sentence  of  Suetonius,  it  Nvould  have  been  impossible 
to  have  established  the  authenticity  and  credibility  of  that 
most  important  spirit  communication.  We  say  important  com- 
munication meaning  all  that  the  word  important  can  imply. 
We  hold  that  nothing  is  more  important  than  the  establish- 
ment of  truth  and  the  banishment  of  error,  in  all  that  in  any 
way  is  calculated  to  promote  human  welfare  and  prevent 
human  misery.  It  is  for  this  wo  labor,  as  few  men  have  ever 
labored,  in  order  to  accomplish  these  necessary  conditions  for 
human  progress.  We  know  how  few  the  number  is,  compara- 
tively, who  sympathize  with  us  in  this  our  jjurpose  ;  but  tliis 


454  ANTIQUITY   UNVEILED. 

docs  not  lessen  the  importance  of  these  great  objects  in  our 
sight.  As  time  passes,  and  the  liglit  of  supernal  wisdom 
streams  upon  this  world  of  ignorance,  of  selfishness,  and  of 
mental  and  moral  cowardice,  the  truth  will  become  more 
lovely  and  welcome  and  error  more  hideous  and  forbidding, 
until  all  mankind  will  joyfully  partake  of  the  blessings  which 
truth  alone  brings. 


nf^ONOMRf^. 


On  the  morning  of  April  23d,  IHSo,  I  had  a  brief  sitting  witli 
the  medium  at  which  he  was  first  controlled  by  his  guide,  who 
told  me  that  Aronomar,  the  supervising  control  of  the  me- 
dium, desired  to  speak  with  me.  In  a  few  moments  I  received 
the  following  communication  from  Aronomar: 

"  I  SALUTE  YOU,  SIR  :— I  will  say  to  j-ou,  that  ever  since 
these  connnunieations  were  first  given  to  you,  I  have  done 
everything  to  guard  them  from  interference  that  was  possible 
for  me  to  do;  L)Ut  I  have  labored  under  four  disadvantages: 
1st,  to  secure  tlie  communications  against  interrujjtions  ;  2d, 
to  have  tlie  communications  as  clear,  lucid,  and  as  true  as  pos- 
sible ;  3d,  to  overcome  the  psycliological,  spirit  forces  who  know 
of  my  intentions,  and  the  mean  material  conditions  that  I  am 
comi)elied  to  meet,  and  who  use  their  forces  to  prevent  me 
from  currying  out  my  plans;  and  4tli,  and  lastly,  to  compel 
the  controlling  spirit,  wlien  hostile,  to  tell  the  trutli  and  nolli- 
ing  but  thetruth.  Jtis,  therefore,  for  yourself  to  watch  tliecom- 
nuinieations  with  a  critical  eye,  Jind  where  they  contain  mani- 
fest untruth,  or  will  not  stand  the  test  of  strict  analysis  by  the 
light  of  every  collateral  fact,  t lien  reject  tht>m  as  useless  for 
any  other  purpose  than  to  sliow  wliat  diniculties  attend  tlie 
pro]>agation  of  trutli  from  tiie  spirit  side  of  life.  I  will  now 
communicate  in  relation  to  the  Chaldean  parapiirases.  I  had, 
as  you  j)erliaps  well  know,  four  names,  by  which  I  am  known 
to  history.  AroiKJinar,  which  was  Tei-sian  ;  IJtlteshnzzar. 
which  wa.s  Chaldean;  Daniel,  which  was  Samarito  .luihean 
lafti'r  my  tinu'l  and  Zoroaster,  which  was  also  Persian.  At 
the  time  in  which  I  lived  at  I5;ibylon,  there  was,  what  you 
migiil  call,  a  Council,  califd  tointhcr  by  Nabopi>!:issi'r,  the 
father  of  NebuchadiK/,/.ar,  of  all  tiie  learned  men  of  the  neigh- 


ARONOMAR.  455 

boring  nations  of  the  Clialdean  empire.  The  object  of  this 
assembly  of  learned  men  was  to  record  the  traditions  or  un- 
written histories  of  these  various  countries.  I  was  the  presi- 
dent or  head  of  that  Council.  I  understood  seventeen  different 
languages.  The  Chaldean,  Egyptian  and  Phoenician  languages 
were  the  most  important  of  these.  It  was  at  this  Council  that 
tiie  Talmud  was  first  made.  The  Jews  had  nothing  to  do  with 
it  except  to  carry  that  compilation  away  with  them  when  they 
returned  from  their  Babylonian  captivity.  It  is  this  Talmud 
of  Babylon,  that  is  so  revered  by  the  Jews  of  to-day,  whicli 
tlieir  ancestors  bore  away  with  them  in  the  reign  of  Cyrus. 
Now  the  most  remarkable  fact  you  will  find  to  test  the  truth  of 
my  testimony,  is,  that,  while  you  will  find  Targums  of  all  the 
other  books  of  the  Septuagint,  you  will  find  none,  of  the 
books  of  Daniel,  Ezra  and  Nehemiah.  The  reason  for  this  was 
that  to  have  written  Targums  of  those  books  would  have 
shown  the  Chaldean  origin  of  all  of  them,  the  point  the  Tar- 
gum  writers  aimed  to  conceal.  From  my  time  to  the  tiuie  of  the 
history  of  Aristobulus,  the  tutor  of  Ptolemy  Physon,  there 
were  seventy-two  mishnaical  doctoi-s,  but  tlie  Jews  make  them 
run  down  to  the  time  of  Juda  or  Jehuda,  tlie  Holy,  the  com- 
piler of  the  Mishna,  but  this  is  only  done  to  conceal  the  Sep- 
tuagint of  Aristobulus,  which  was  afterwards  revised  V)y  that 
learned  man,  Demetrius  Phalerius,  the  distinguished  liltrarian 
of  Ptolemy  Philadelphus.  What]  have  said  liere  refers  to  vari- 
ous other  communications  you  have  and  will  receive.  I  merely 
give  you  the  above  at  this  time  as  corroborative,  of  what  hiis 
been  given  as  well  as  a  part  of  the  testimony  relating  to  those 
matters  yet  to  follow." 

In  order  tliat  the  reader  may  see  the  vast  import  of  that  in- 
troductory communication  we  will  cite  what  a  writer  in  the 
Cyclopiedia  Americana  says  in  relation  to  tlie  Talmud  : 

"  Talmud  (from  the  Hebrew  lamad,  he  has  learned  ;)  doc- 
trines. It  signifies  among  the  modern  Jews,  an  enormous  col- 
lection of  traditions,  illustrative  of  their  laws  and  usages,  form- 
ing twelve  folio  volumes.  It  consists  of  two  parts,  the  Mishna 
and  Gemara.  Tlie  Mishna  is  a  collection  of  rabbinical  rules 
and  precepts,  made  in  the  second  century  of  the  Christian  era. 
The  whole  civil  constitution  and  mode  of  thinking,  as  Avell  as 
language  of  the  Jews,  had  gradually  undergone  a  complete  rev- 
olution, and  were  entirely  different  in  the  time  of  our  Saviour 
from  what  they  had  been  in  tlie  early  jieriod  of  the  Hebrew 
commonwealth.  The  Mosaic  books  contained  rules  no  lonjicr 
adapted  to  the  situation  of  tlie  nation  ;  and  its  new  jxililical 
relations,  connected  with  the  change  which  had  taken   place 


456  ANTIQUITY  UNVEILED. 

in  the  religious  views  of  the  people,  led  to  many  difficult 
questions,  for  wliich  no  satisfactory  solution  could  be  found  in 
their  law.  The  Rabbins  undertook  to  supply  tliis  defect,  partly 
by  commentaries  on  the  Mosaic  precepts,  and  partly  by  the 
composition  of  new  rules,  wliich  were  looked  upon  as  almost 
equally  binding  with  tlie  former.  These  comments  and  tradi- 
tions were  called  oral  traditions,  in  contradistinction  to  the  old 
law  or  written  code.  Tiie  Kabl)i  Juda,  surnamed  the  holy,  was 
particularly  active  in  making  the  collection  (150  Ji.  C.,)  wliich 
received  the  name  of  Mislina,  or  second  law.  The  later  Kabbis 
busied  themselves  in  a  simihir  manner  in  tiie  composition  of 
commentaries  and  explanations  of  the  Mislina.  Among  tliese 
works,  that  of  the  Rabbi  Jochanan  (composed  about  230,  A.  D.) 
acquired  the  most  celebrity,  under  the  name  of  (Jemara  (Chal- 
daic  for  completion  or  doctrine.)  This  Mishna  and  Gemara 
together  formed  the  Jerusalem  Talmud,  relating  chiefly  to  the 
Jews  of  Palestine.  Rut  after  the  Jews  had  mostly  removed  to 
BaV)ylon,  and  the  synagogues  of  Palestine  had  almost  entirely 
disappeared,  the  Rabvlonian  rabbis  gradually  composed  new 
commentaries  on  the  Mishna,  which  about  oOO  A.  I).,  were  com- 
pleted, and  thus  formed  the  Babylonian  Talmud." 

It  would  reipiire  an  e.ssuy  to  show  the  vast  ijni)ortanceof  this 
communication  by  way  of  explaining  what  the  Jewish  Scrip- 
tures really  are.  That  the  spirit  was  Zoroaster,  the  great  Persian 
sage  and  seer,  I  have  had  too  nmch  proof  to  rationally  doubt. 

[Aronomar  gave  other  communications  in  this  series  previous 
to  the  one  above,  but  it  has  been  deemed  proper  to  insert  his 
principal  testimony  in  the  latter  part  of  this  work,  under  the 
titU' of  Zoroaster,  to  which  we  call  the  spi-eial  attention  of  our 
readers,  and  as  the  history  of  Aronomar  is  therein  fully  set  forth 
and  eonnnented  upon,  it  is  not  deemed  expedient  to  enlarge 
upon  the  same  here. — (.'omi'II.eu.] 


ST.   DECIiAN.  457 


ST.   DECLtfl]^. 

An  Ancient  Sun-Worshipper. 


"  May  the  light  of  truth— the  sun— ever  shine  :— In 
the  spirit  controlling  this  man  (the  medium)  you  have  before 
you  one  of  tlie  so-called  Christian  Saints.  Yet  I  was  no  saint. 
I  was  only  made  to  be  one  through  ignorance  and  superstition 
by  Catholic  Christians  after  my  time  on  earth.  My  name  was 
Declan — Saint  Declan.  The  place  where  I  principally  flourished 
was  Ardmore,  in  the  county  of  Waterford,  Ireland.  I  lived  in 
the  fourth  century  of  the  Christian  era.  The  doctrines  that 
were  taught  by  me  embraced  the  secret  meaning  of  all  the  round 
towers  in  Ireland.  Our  religion  was  the  Druidic.  Our  books  were 
all  written  upon  scrolls,  and  embraced  some  of  the  finest  speci- 
mens of  illuminated  writings  that  there  were  then  in  the  world. 
Our  whole  religious  teachings  and  practices  had  their  origin 
among  the  Phoenicians,  from  whom  we  derived  them.  The 
Phoenicians  visited  and  traded  in  Ireland  and  Britain  one 
thousand  years  before  the  Christian  era.  The  sun  was  designa- 
ted by  us  lES,  a  designation  we  received  from  the  Phoenicians, 
but  it  was  corrupted  by  the  Scandinavians  into  HES,  meaning 
fire,  fire-man,  or  sun-man,  who  afterwards  figured  as  the  sun- 
god,  or  Son  of  God.  It  was  not  until  nearly  three  hundred 
years  later  that  some  of  Augustin's  followers  introduced  into 
Ireland  the  Christos  religion  of  the  East.  St.  Patrick  taught 
tlie  same  sun-worshijjplng  Druidical  religion  that  I  taught. 
Wlien  the  Cliristosite  priests  gained  a  foothold  in  Ireland  and 
Britain,  finding  that  they  could  not  destroy  the  respect  of  tlie 
people  for  ourselves  and  for  our  rel  iglous  teachings,  they  called  us 
saints  and  said  that  our  sanctification  had  all  come  from  Rome. 
By  reference  to  the  writings  of  Herodotus  and  Pliny  you  will 
find  that  the  Phoenicians  were  trading  with  Britain  long  befoi-e 
tiieir  times,  and  went  there  to  obtain  tin,  on  which  account 
Miey  called  Britain  the  Tin  Island.  You  can,  I  think,  by  a  very 
straight  line  of  historical  facts  prove  the  truth  of  what  I  have 
said  here  to-day." 

In  this  communication  we  have,  not  only,  the  most  absolute 
proof  of  the  truth  of  Spiritualism,  but  of  the  power  of  ancient 
spirits  to  return  and  impart  the  most  important  historical  facts. 
I  have  not  been  able  to  find  any  mention  of  St.  Declan  in  any 


458  ANTIQUITY  UNVEILED. 

of  the  English  or  French  Encyclojuedias  or  Biographical  Dic- 
tionaries. It  was  only  after  much  searching  that  I  at  lengtli 
siieeceded  in  finding  the  following  mention  of  St.  Deelan  in  ii 
History  of  Ireland  written  in  French  by  M.  I'Abbe  Ma-Geoghe- 
g:in  (Paris,  1758)  vol.  1,  159: 

"  Usserius,  Colgan  Wareus  and  others  make  mention  of  four 
holy  bishops,  whom  Usserius  calls  the  precursors  of  St.  I'atrick, 
because  they  had  preached  the  gospel  in  Ireland,  .some  years 
before  Pope  Celestine  chargeil  him,  St.  Patrick,  with  the  con- 
version of  the  peoj)le  of  Ireland.  Tliese  sjiints  were  Declan, 
Ailbe,  Kieran,  and  Ibar.  Usserius  gives  us  an  abridged  history 
of  the  life,  country,  and  mis.sion  of  each  of  these  saints.  Declan, 
said  he,  was  the  son  of  Ere,  Prince  of  Jsandesi,  of  the  royal 
raceof  tlie  Kings  of  Teaiuor.  He  was  apparently  of  the  Fiacha- 
Suidna  race,  brother  of  Conn  Keadcaha,  who.'ie  descendants 
were  banislied  from  Midia  in  the  third  century,  because  of  their 
revolt,  by  King  Connac-Ulfada,  having  been  baptized  by  Col- 
man,  a  ])riest  distinguished  for  his  sanctity,  and  afterwards 
appointed  l)ishop,  was  instructed  in  Christian  religion  by 
Dyuniia;  then  recently  returned  from  his  native  country.  'J'he 
young  proselyte  matle  such  rapid  progress  in  .^acred  learning 
that  he  attracted  to  him  a  great  number  of  followers,  among 
otliers  Mi)chelloc,  Heun,  Colman,  Lachnin,  Mob,  Findlugue, 
and  Caininan,  wlio  each  built  a  cell  or  chapel  in  the  neighbor- 
hood of  Miig-Scethili,  formerly  the  camp  of  the  Eeui,  Campus 
Scuti,  in  tilt!  territory  of  Nandesi,  in  the  county  of  Waterford, 
whi(!h  was  D  •chin's  place   of  residence. 

"The  desire  to  perfect  himself  caused  him  to  go  to  Pome 
witli  some  of  liis  diseiples.  He  wisiied  to  derive  from  that 
sounu;  the  spirit  and  manners  which  would  corresjMind  with 
his  pnition,  and  to  receive  from  tiie  Vicar  of  Jtsus  Clirist  the 
authority  and  rank  necessary  to  i)reacli  \\\^'  (iospel.  Having 
arrived  at  Home  he  was  received  witii  distinction  by  (be  Pope 
St.  Siriciiis,  and  liis  nol)l(>,  mild  and  aflable  1  taring  join(  d  to 
frreat  liiimility,  rentiercd  him  the  admiration  of  the  elerjry  and 
pt'opio  of  Rome.  St.  Declan,  after  dweliint'  some  time  at 
Rom.',  was  ordained  bisliop  by  tlie  ])op(>.  and  sent  back  to  this 
country  with  full  power  to  ])n'ach  the  (Jospel. 

"Tne  history  of  the  life  of  St.  Declan  relates,  tliat  at  Pome 
he  fouiui  St.  .\ll»e.  The  latter  was  a  native  «)f  the  territory  of 
Eliach,  otherwise  I'.lic  O'Carroll,  then  in  the  province  of 
Mommie,  but  at  present  in  the  province  of  Tiau:inie.  His  father 
anil  mother  were  ()IcnMi~  and  Saiidilli.  lie  was  instructed  in 
his  yout  h  and  iia|>ti/ed  l>y  a  ( "liri-t  Ian  pric>t.  sent  a-  nii>sii>ii;i!v 
to  Ireland  from  the  Holv  Pontitl'." 


ST.    DECLAN.  459 

This  is  all  that  we  have  been  able  to  find  in  relation  to  St. 
Declan,  but  it  is  more  than  enougli  to  establish  the  authenticity 
and  credibility  of  the  communication  wliich  purported  to  come 
from  his  spirit.  It  is  impossible  to  conceive  how  any  person- 
ating spirit  could  have  given  that  communication,  or  why  such 
a  spirit  should  liave  souglit  to  deceive  us  as  to  the  identity  of 
St.  Declan.  What  then  are  tlie  salient  points  of  this  unex- 
pected Druidic  testimony?  1st.  That  St.  Declan  was  a  Druid 
follower  of  lESUS  or  HESUS,  the  designation  of  the  Sun 
personified,  and  that  he  was  not  a  Christian  or  a  follower  of 
Jesus  Christ,  as  the  lattor  was  set  fortli  by  the  Roman  Catholic 
Church.  2nd.  That  Christianity  was  not  established  in  Ire- 
land in  the  time  of  St.  Declan,  St.  Kieran,  St.  Albe  and  their 
contemporaries,  and  not  until  perhaps  more  than  a  hundred 
years  later  by  some  of  the  assistants  of  St.  Augustin  ;  and  3d. 
Tliat  Druidism  was  derived  from  and  was  based  upon  the  sun- 
Morshipping  tlieology  of  tlie  Phoenicians,  who  first  propagated 
those  theological  doctrines  in  Western  Europe,  and  notably'  in 
Spain  and  Gaul,  whence  it  spread  to  Germany,  Scandinavia, 
Britain  and  Ireland.  That  the  Catholic  Church  should  have 
canonized  the  Druid  priest  and  leader  Declan,  and  his  success- 
ors in  Ireland,  as  Christian  saints,  shows  as  nothing  else  could 
show,  the  close  and  intimate  connection  of  Catholic  Christianity 
Mith  Druidical  heathenism  ;  and  we  are  thus  led  to  a  certain 
indication  that  Christianity,  if  anything  at  all,  is,  essentially, 
nothing  more  or  less  than  the  ancient  heathen  worship  of  the 
sun  called  by  another  name.  It  is  seen  that  the  spirit  gave  his 
name  correctly,  his  place  of  residence  and  the  time  when  he 
lived. 

The  spirit  refers  to  tlie  round  towers  of  Ireland  as  express- 
ing or  symbolizing  tlie  religion  of  which  he  was  a  priestly  leader. 
We  have  thus  the  certain  indication  that  the  round  towers  were 
Druidical  structures  devoted  to  the  study  and  observation  of  the 
sun's  course  through  the  zodiacal  constellations,  and  were,  in 
that  connection,  as  much  astronomical  observatories  as  sun- 
worshipping  temples.  But  we  have  also  another  most  unex- 
pected fact  revealed  by  this  distinguished  Irish  Druid  priest 
and  leader,  and  that  is  that  the  Druid  religion  was  attended 
witli  a  literature  of  whicli  we  have  not  been  permitted  to 
receive  a  trace.  If  it  is  true  that  the  Druid  scrolls  embraced 
some  of  the  finest  specimens  of  illuminated  writing  then  in 


460  ANTIQUITY  UXVEII.ED. 

existence,  it  is  very  certain  that  there  must  have  been  a  very 
jwrfect  Druiclical  literature  then  extant,  and  perlxaps  for  three, 
four,  five  or  six  centuries  later.  What  has  become  of  that 
literature?  Let  those  people  answer  who  have  made  Christian 
saints  out  of  those  heathen  Druidical  priests,  and  Christianity 
out  of  the  Druidical  worship  of  the  Sun  under  the  name  of 
Hesus ;  the  latter  religion  having  preceded  Christianity  in 
Ireland  by  not  less  than  from  one  thousand  to  twelve  hundred 
years. 

St.  Declan  declares  that  St.  Patrick  taught  the  same  sun-wor- 
shipping religion  in  Ireland  that  he  did,  which  ismost  probably, 
if  not  certainly,  true.  It  is  a  fact  that  nearly  everything  relating 
to  St.  Patrick  is  thrown  into  the  greatest  uncertainty  because 
of  the  almost  total  destruction  of  the  history  of  his  labors  and 
theological  teachings.  Declan  speaks  of  the  Christosite  priests 
liaving  at  first  sought  to  destroy  the  worship  of  Hesus  under 
the  teachings  of  the  Druid  priests,  but  having  totally  failed  to 
make  any  impression  upon  the  minds  of  the  Irish  people,  they 
made  a  virtue  of  necessity  and  set  about  making  Christosite 
saints  out  of  the  Druid  priestly  teachers  of  Hesusism  and  claim- 
ing them  as  good  orthodox  Christians.  This  communication 
of  Declan  very  plainly  shows  that  the  Hesusism  of  the  Druids 
existed  in  Ireland  long  before  Christosism  was  heard  of  there; 
and  that  when  Christosism  at  last  succeeded  in  gaining  a  foot- 
hold there,  it  was  only  by  adopting  the  ancient  Druid  priest- 
hood and  the  sun-worship  of  the  Irish  people — christening 
their  new  venture,  in  the  way  of  theological  adoption,  Hesus- 
Christosism  ;  they,  even,  being  content  to  put  Hesus  before 
their  Christos  in  order  to  carry  their  j>oint.  Surely  the  truth  is 
breaking  through  the  clouds  of  theological  duplicity  and  false- 
h(M)«l  with  wiiicii  the  world  has  been  so  long  enveloped. 

We  call  upon  the  Christian  destroyers  of  ancient  Druid- 
ism  to  account  for  the  absence  of  all  historical  evidence 
of  what  that  religion  was,  and  what  became  of  it.  Unless 
tliey  do  this  we  must  regard  the  testimony  of  the  spirit 
of  Declan  as  irrefutable.  It  has  been  falsely  pretended 
by  Christian  writers  that  the  Druids  had  no  written  doctrines 
or  history,  and  that  tliey  entrust(  il  everything  to  the  memory 
of  their  teacliers  and  pupils.  If  this  were  true,  it  would  make 
tin-  Druids  an  ex<'fpti<in  to  ail  ot  Iter  ancient  teachers  of  religion. 
Tiiat  they  ha<l  a  written  laniruage,  an  advanced  literature,  and 


BRUNI.  461 

largely  attended  schools,  is  sufficiently  shown  by  the  grove- 
temples,  in  the  open  air,  where  vast  assemblies  convened  to 
receive  instruction,  and  to  worsliip  Hesus  their  sun  god  many 
hundred  years  before  the  returning  soldiers  of  Alexander  the 
Great  brought  a  knowledge  of  the  Hindoo  religion  concerning 
Christos  among  the  (jlreeks  and  Romans  in  Europe.  We  are 
promised  ample  corroborative  evidence,  not  only  from  spirit 
but  mortal  sources,  of  tlie  truth  of  this  most  interesting  and 
indeed  imjjortant  testimony  of  spirit  Declan. 


An  Italian  Author. 


"I  SALUTE  YOU,  SIR  : — That  (making  the  sign  of  the  Greek 
Cross  with  his  forefingers)  and  tliat  (making  the  sign  of  the 
Latin  Cross  in  the  same  manner)  have  condemned  more  sotds 
to  ignorance,  and  perpetual  contention,  and  opposition  to  truth, 
than  all  other  things  combined.  I  was  not  a  theologian,  and 
yet  I  had  to  disguise  my  true  sentiment,  in  order  to  gain  favor 
with  Catholics  and  obtain  a  living.  It  will  now  be  in  order  to 
give  you  a  short  history  of  my  life.  My  name  was  Leonardo 
Bruni.  I  was  engaged  principally  in  literary  matters,  and  by 
favor  of  the  Medici  family  was  promoted  to  the  Socretaryshij) 
of  the  Government  of  Florence.  I  copied  and  endorsed  a  half 
dozen  of  the  most  absolute  forgeries,  wiiich  are  now  among  the 
secret  archives  of  the  Vatican  Library  at  Rome.  They  were 
intended  to  make  the  edicts  of  Theodosius  appear  as  part  of 
tlie  decrees  of  the  Roman  Catholic  Church,  when  in  reality 
this  v.-as  not  the  case.  It  seems  there  were  two  versions  of  the 
Christosite  gospel.  One  was  that  given  to  the  Greeks  and 
Romans  by  Apollonius  of  Tyana,  and  the  other  was  that  which 
was  brought  among  them  by  an  Armenian,  but  unfortunately 
liis  name  was  erased  from  it.  It  appeared  to  mo  that  the  ver- 
sion of  the  Armenian  was  purer,  and  less  corrupted  than  that 
of  Apollonius.  But  as  the  followers  of  Apollonius  were  the 
more  numerous,  and  constituted  the  strongest  party,  Theodo- 
sius sided  with  them,  and  massacred  the  other  party.  The 
second  manuscript  of  the  six  that  I  copied,  bore  upon  tlie  life 
cf  Apollonius,  and  purported  to  be  by  Ptiilostratus,  but  it  was 


462  ANTIQUITY   UXVEILED, 

evident  that  Eiisebius  liad  changed  the  whole  of  that  work  to 
suit  the  Christos  and  Hesiis  doctrines,  leaving  such  part.s  as  it 
would  not  benefit  his  purpose  to  alter,  and  omitting  such  jnirts 
as  conflicted  with  his  views.  Tlie  third  Tuanuscript  was  an  old 
Carthagenian  document.  Tliis  manuscript  showed  tiiat  tlie 
Council  ofXicehad  aj)propriated  tlie  "les"  of  the  Ph<enicians 
and  made  it  "Jes."  The  fourtli  document  was  an  atterjipt  to 
prove  that  Peter  was  the  first  i)ope,  when  \ho  word  "jtope"  in 
that  document  clearly  showed  that  it  was  not  known  until  the 
time  of  Constantine,  and  that  then  it  was  oidy  use<l  as  jipplied 
to  bishops.  The  fifth  manuscript  showed  that  shortly  before 
my  time  (IISO  or  1190)  Pope  Celestine  III.  destroyed  all  the 
dociniients  he  could  find  that  gave  <lirect  infornuition  about 
larchus's  or  Apollonius's  version  of  the  Hindoo  gospels;  and 
that  what  he  liad  not  destroyed  ha<l  been  rewritten  to  suit  the 
Ciiristian  ideas  of  his  time.  The  sixth  manuscrij)t  that  I  had 
iu  my  hands  was  a  cojjy  of  the  Druidical  religion.  It  was 
beaulit'ully  written  and  showed  i)lainly  and  positively  that  the 
Druids  were  strictly  sun-worshippers  and  had  instituted  certain 
rites  of  initiation  peculiar  to  themselves.  I  passed  to  spirit  lift> 
in  1444,  in  Florence.  I  was  at  heart,  and  secretly,  a  materialist." 

This  is  a  most  remarkable  communication  in  any  light  in 
which  it  may  be  viewed  ;  but,  viewed  as  an  authentic  and 
trutiiful  communication,  its  importance  as  a  contribution  to 
human  knowletlge  cannot  be  overestimated. 

liefer  to  IJiograpliie  Universelle  for  account  of  Rruni. 

This  communication  of  J?runi  was  given  on  March  11,  1S84. 
It  contains  a  most  rejnarkable  corroboration  of  the  connnunic.i- 
tion  given  by  Chrestus,  tiie  rival  of  Apollonius  of  Tyana,  at 
Home, in  middleof  the  first  century,  fftlu' authenticity  of  these 
two  comnumicat ions  can  be  established,  and  the  truthfulni'ssof 
the  spirit  testimony  tin'y  contain  can  be  demonstrated,  tliero 
must  be  an  end  of  all  further  pretence  that  any  Jew,  whether 
Jesus  Christ  or  I'aul  of  Tarsus,  h:i<l  anything  to  do  with  com- 
posing any  jxirtion  of  the  New  Testament.  We  will  then-fore 
submit  the  facts  to  fair,  fearless  and  faithful  analysis,  in  order 
that  these  two  points  may  i»e  correctly  deciiled. 

At  the  time  tiiat  comnumii-ation  was  given,  we  had  never 
heard  of  Leonanlo  liruni  ;  nor  did  we  know  anything  of  liis 
literary  or  ofTieial  position,  nor  anytliing  about  him  whatever. 
It  was  written  down  as  it  fell  from  the  medium's  lips  by  ourself, 
as  it  is  given.  It  then  certainly  comes  from  some  s[iirit,  who, 
at  llie  time,  hail  control  of  the  medium's  i)hysical  organism. 


BRUNT.  463 

This  we  know  as  certainly,  as  that  we  live.  Who  was  that 
spirit,  if  not  Bruni  himself?  Could  notBruni,  having  the  desire 
to  return  and  testify  to  what  he  knew,  and  having  so  perfect 
an  opportunity  to  do  so,  as  well  control  the  medium's  organism, 
as  could  any  spirit  who  desired  to  personate  him?  But,  besides, 
Avhat  motive  could  any  spirit  have  in  seeking  to  personate 
Bruni  in  that  manner?  To  have  done  it  the  deceiver  would 
have  had  to  be  as  thoroughly  informed  about  Bruni  as  himself, 
and  liis  services  as  Apostolic  Secretary  to  four  popes,  a  thing 
which  was  only  known  to  Bruni  and  his  pontifical  employers. 
The  disclosures  made  in  that  communication  would  never  have 
been  made  by  anyone  connected  with  the  Roman  Catholic 
Church,  for  the  things  therein  stated  could  never  be  shown  to 
be  untrue,  and  hence  would  almost  be  as  fatal  to  its  theological 
assumptions  as  if  shown  to  be  true.  Besides,  no  Roman  Catholic 
spirit,  sufficiently  well  informed  to  give  that  eoTnmunication, 
would  have  done  it.  On  the  other  hand,  no  one  not  a  Roman 
Catholic  spirit  could  have  given  that  communication,  except 
Leonardo  Bruni  himself.  For  these  conclusive  reasons,  we  insist 
upon  theauthenticity  of  the  communication.  The  next  question 
to  be  determined  is,  whether  the  communication  is  true.  Why 
is  it  not  true?  Why  would  the  spirit  of  the  learned,  trusted, 
and  lionored  Bruni  come  back  from  the  spirit-life  to  cover  his 
soul  with  guilt  by  stating  that  which  was  not  true  ?  Would  he 
have  done  it?  Did  he  do  it?  It  is  absurd  to  imagine  it,  much 
less  to  believe  it  possible.  There  is,  however,  one  contingency 
that  it  is  only  fair  to  consider  ;  may  the  spirit  not  have  found 
it  impossible  to  say  what  he  intended  through  the  medium. 
There  is  nothing  about  the  communication  which  shows  that 
the  spirit  was  not  testifying  connectedly,  logically,  and  satis- 
factorily to  himself.  In  view  of  all  the  facts,  therefore,  we 
conclude  that  the  communication  is  as  true  as  it  is  clearly 
expressed. 

Let  us  now  proceed  to  anal^-ze  the  spirit's  testimony'  and  see 
Avhether  it  is  in  any  way  inconsistent  with  the  strongest  proba- 
bility. Tlie  spirit,  in  closing,  says  he  was  a  materialist  at  licart 
and  secretly.  He  certainly  could  not  have  been  a  devout  Roman 
Catholic,  after  coming  to  the  knowledge  which  he  says  he  did, 
as  to  the  origin  and  nature  of  the  Christian  religion.  It  is 
liardly  likely  that  every  etibrt  was  not  made  to  induce  liim  to 
enter  the  priesthood,  and  take  upon  himself  the  vows  of  fidelity 


464  ANTIQUITY   UNVEILED. 

to  the  temporal  and  spiritual  interests  of  the  Holy  Mother 
Church.  It  i.s  not  a  little  stran<?e  tliat  a  layman  sliould  iiave 
been  chosen  to  be  the  apostolic  .secretary  of  tlie  poj)e  ;  and  tiiat 
he  should  have  continued  to  hold  that  confidential  and  im- 
I>ortant  position  through  four  consecutive  pontificates.  The 
reason  for  this  was,  without  doubt,  his  vast  learninjr  and 
unusual  lingual  acquirements.  At  tlie  time,  during  which 
Bruni  held  the  office  of  apostolic  secretary,  as  well  as  during 
the  three  preceding  centuries,  tlie  Catholic  Church,  through 
its  laity  as  well  as  its  priesthood,  was  ransacl<ing  tlie  world  to 
find  and  destroy  everything  in  the  waj*  of  ancient  literature  that 
would  throw  any  light  on  the  hi.story  of  the  first  five  centuries  of 
the  so-called  Clirislian  era.  This  work  of  Roman  Catholic  vandal- 
ism was  begun  in  earnest  in  the  Pontificate  of  Hildebrand,  who 
as  pope,  took  the  name  of  Gregory  VI  I,  and  was  known  in  cliurch 
history  as  The  Great  Gregory.  His  first  act  in  that  direction 
was  the  burning  of  the  Palatine  Apollo  at  Rome.  That  library 
was  founded  by  Augustus  Ctesar,  and  contained  the  literature 
of  the  preceding  eleven  hundred  years.  Much  of  that  literature 
Avas  in  the  Greek,  Asiatic  and  African  tongues,  which  were  then 
but  little  known  among  the  Latin  speaking  priesthood,  and  it 
was  impossible  for  Gregory  or  his  subordinate  clergy  to  know 
what  that  invaluable  despository  of  learning  contained  that 
would  reveal  the  real  origin  and  cliaracter  of  the  religion  of 
which  he  was  the  chosen  head.  Fully  qualified  by  nature  for 
any  ciinie  tiiat  would  be  calculated  to  promote  or  perpetuate 
the  religious  fraud  in  wiiicli  he  was  heart  and  soul  engaged,  he 
ordered  tlie  Library  of  tlie  Palatine  Ajuillo  to  be  burned,  witli 
all  its  precious  store  of  information,  iiy  such  means  did  the 
Roman  Catholic  Church  hope  toconceal  tlie  religious  imposition 
they  were  seeking  to  fasten  njion  tlie  minds  of  humanity  for 
truth.  Rut  for  the  hoiusty  of  an  Eiiglisli  monk,  John  of  Salis- 
bury, who,  in  the  twelfth  century,  recorded  tliat  pontifical  act 
of  vandalism,  it  would  have  bicn  imjiossibk'  to  have  rasIciHij 
tiiat  crime  upon  tiiat  uiiscrujiulous  and  wicked  foe  of  trutii, 
Tile  (ireat  (Jiegory.  Jl  wou'hI  si-em  tli;it  in  tlie  firteenlii  Cen- 
tury, tlie  Latin  clergy  were  no  better  cuiaiilieil  tlian  those  who 
jireceded  them  to  know  what  was  coiitaiiie<l  in  liie  (ireek  and 
otlier  maiui-cripts  wliich  came  into  tlie  possession  of  llie  eiiurch 
in  llie  time  of  l>riini  ;  for,  if  tliey  had  been  that  eliurcii  would 
not  ha>e  found  itself  comiieiled  to  entrust  the  translation  of 


BRUNI.  465 

these  manuscripts  to  a  person  who  had  not  taken  upon  himself 
the  priestly  vows.  The  office  to  which  Bruni  was  called  is 
designated  "apostolic  secretary."  What  were  the  duties  of 
that  office?  Just  such  duties  as  the  spirit  of  Bruni  saj-s  he 
was  engaged  in  ;  that  of  translating  such  missives  and  manu- 
scripts as  the  Latin  popes  were  unacquainted  with.  Thus,  it 
seems  clear  that  the  spirit's  statement  that  he  was  put  in 
possession  of  documents  such  as  he  described,  is  most  probable, 
if  not  certainly  true.  Finding  hisstatements  trueand  consistent 
in  so  many  respects,  it  raises  the  presumption  that  they  were 
equally  true  as  to  the  rest  of  the  testimony. 

He  could  have  uttered  no  greater  truth  than  when  he  said 
that  the  Catholic  Cross  had  condemned  more  souls  to  ignorance, 
perpetual  contention  and  opposition  to  truth,  than  all  other 
things  combined ;  if  by  the  Catholic  cross  we  are  to  understand 
the  cliurch  or  religion  of  which  it  is  the  symbol.  It  Mas  no 
doubt  to  do  his  part  in  counteracting  that  fearful  injustice  to 
humanity,  that  Bruni  returned  and  gave  that  pregnant  testi- 
mony. He  tells  us  that  it  was  through  the  influence  of  the 
Medici  family  that  he  was  promoted  to  the  Secretarj-ship  of 
the  Government  of  Florence.  This  fact  is  not  stated  in  any  of 
the  mentions  of  Bruni  that  we  have  found.  It  is,  however,  no 
doubt  true,  from  the  fact  that  the  influence  of  the  Medici  in 
Florentine  affairs,  at  that  time,  was  of  an  overruling  power. 
He  does  not  say  how  he  came  to  be  appointed  apostolic  secre- 
tary to  Innocent  III,  the  pope  who  undertook  to  complete  the 
work  which  was  begun  by  the  papal  incendiary,  The  Great 
Gregory  ;  but,  it  is  manifest,  that  it  was  on  account  of  his 
superior  learning  ;  for,  not  only  was  he  not  a  priest,  but  he  was 
very  j'oung  at  the  time  he  was  chosen.  Neither  does  he  tell  us 
when  it  was  that  he  copied  and  endorsed  the  six  works  or 
manuscripts  of  which  he  speaks  ;  but,  we  have  every  reason  to 
suppose  it  was  while  he  was  acting  as  apostolical  secretary,  and 
most  likely  dui'ing  the  pontificate  of  Innocent  III.  We  merely 
notice  these  matters  as  showing  the  general  consistency  of  the 
whole  narration.  Passing  from  these  introductory  portions  of 
the  communication  we  come  to  that  portion  whicii  indicates 
the  especial  purpose  of  the  spirit's  coming  back  to  the  earth. 
He  says ; 

"  I  copied  and  endorsed  a  half  dozen  of  the  most  absolute 
forgeries  which  are  now  among  the  secret  archives  of  the  Vati- 


466  ANTIQUITY   UNVEILED. 

can  Library,  at  Rome.  They  were  intended  to  make  the  edicts 
of  Theodosius  appear  as  part  of  tiie  decrees  of  the  Roman 
Catliolic  Cliurch,  when,  in  reality,  tliis  was  not  tlie  case.  It 
seems  there  were  two  versions  of  the  C'liristosite  gospel."  One 
he  tells  us,  was  tluit  «?iven  to  the  (ireeks  and  Romans  by  Apol- 
loniiis  of  Tyaiia,  and  the  other  was  that  which  was  brought 
among  them  by  an  Armenian;  but  unfortunately  liis  name 
Wiis  erased  from  it.  "  It  appeared  to  me,"  said  he,  "that  the 
version  of  the  Armenian  was  purer,  and  less  corrupted  tiian 
that  of  Apollonius  ;  but,  as  tlie  followers  of  Apollonius  were  the 
more  numerous,  and  constituted  the  stronger  party,  Theodosius 
sided  with  them  and  massacred  the  other  party." 

In  that  statement  of  the  spirit  of  Bruni,  we  liave  given  to  us 
the  key  that  unlocks  the  closet  in  wliich  has  so  long  been  con- 
cealed the  skeleton  of  truth,  murdered  by  the  Roman  Catholic 
church.  In  order  that  the  reader  may  the  better  conipreiiend 
its  startling  import,  we  will  have  to  make  an  inconveniently 
lengthy  quotation  concerning  the  theological  and  ecclesia.stical 
doings  of  Theodosius,  to  whom  the  spirit  refers.  To  do  this  lus 
it  should  be  done  would  require  tlie  limits  of  an  extensive 
essay.  Rut  this  will  not  be  expected  of  us  at  this  time.  Treat- 
ing of  Theodosius,  Smith's  Dictionary  of  Greek  and  Roman 
Biography,  .says : 

"  Theodosius  was  the  son  of  a  Cliristian  father  whose  ances- 
tors acknowledged  the  creed  of  Nica>a  ;  and  next  to  Constan- 
tine  he  became  the  great  glory  of  the  ("iiristian  cluircli.  The 
merits  of  (Jratian  secured  him  from  tli«'  orthodox  Ciirisliansa 
rank  equivalent  to  that  of  saint  ;  and  after  iiis  deatli  they  found 
a  worthy  successor  to  his  orthodoxy  in  the  more  vigorous 
emperor  of  the  P2ast.  Theodosius  was  not  Itaptizcd  until  the 
en(l  of  the  first  year  of  his  reign,  when  he  was  admonished  by 
a  serious  illness  no  longer  to  delay  this  ceremony,  in  A.  I). 
.'{.W,  In'fore  he  commenced  operationsagainst  tlie  (iotlis,  he  was 
baptized  at  Thessaloniea  iiy  tiie  areiil)isiiop  .\seolius,  in  tlie 
orthodo.x  faith  of  tlie  Trinity  ;  and  bis  baptism  was  inimedi- 
ateiy  followed  !>y  a  solemn  etiiet  whieii  tixed  tiie  faitli  of  his 
sui)jects  (Tilleniont,  'Histoire  des  Kmpereurs,'  Vol.  .'>,  page  lits  ; 
(_"o(l.  Theod.  IH,  tit.  1.  s.  \1)  an<l  branded  with  the  name  of 
her«'ticsall  who  dissented  from  the  imperial  creed." 

We  here  copy  what  (Jibbons  says  of  tliat  edic-t  in  his  Decline 
and  Fall  of  the  Roman  Knipire,  V(tl.  T),  <-liap.  27: 

"  Hcfore  lu'  "  (Theodosius)  "  took  tiie  licld  against  tlie  ( Iotlis, 
lie  received  t be  sacrament  of  baptism  rroni  Ascoljus,  tlu'  ortho- 
dox bishop  of  Thes.salonica  ;  and  as  the  emperor  ascended  from 


BRUNI.  467 

the  holy  font,  still  glowing  with  the  warm  feelings  of  regenera- 
tion, he  dictated  a  solemn  edict,  which  proclaimed  his  own 
faitli,  and  prescribed  the  religion  of  his  subjects.  It  is  our 
pleasure  (such  is  the  imperial  style)  that  all  the  nations,  which 
are  governed  by  our  clemency  and  moderation  should  stead- 
fastly adhere  to  the  religion  that  was  taught  by  St.  Peter  to 
the  Romans,  which  faithful  tradition  has  preserved,  and  which 
is  now  professed  by  the  Pontiff  Damasus,  and  by  Peter,  bishop 
of  Alexandria.  According  to  the  discipline  of  the  apostles  and 
the  doctrine  of  the  gospel,  let  us  believe  the  sole  deity  of  the 
Father,  the  Son,  and  the  Holy  Ghost,  under  an  equal  Majesty 
and  a  pious  Trinity,  we  authorize  the  followers  of  this  doctrine 
to  assume  the  title  of  Catholic  Christians  ;  and  as  we  judge 
that  all  others  are  extravagant  madmen,  we  brand  them  with 
the  name  of  heretics,  and  declare  that  their  conventicles  shall 
no  longer  usurp  the  respectable  appellation  of  churches  ;  besides 
the  condemnation  of  divine  justice,  they  must  expect  to  suffer 
the  severe  penalties  which  our  authority,  guided  by  heavenly 
wisdom,  shall  think  proper  to  inflict  on  them." 

If  that  is  a  true  version  of  the  edict  of  the  emperor,  Theodosius, 
it  establishes  several  facts  beyond  reasonable  controversy.  1st. 
That  Theodosius  was  frightened,  by  a  serious  illness,  into 
becoming  a  convert  to  the  doctrines  professed  by  Pope  Damasus 
and  Peter,  the  bishop  of  Alexandria.  In  this  edict,  Peter,  the 
bishop  of  Alexandria,  must  have  been  as  high  theological  and 
ecclesiastical  authority,  in  the  estimation  of  Theodosius,  as  was 
the  Pontiff  Damasus.  It  is,  therefore,  quite  clear  that  a  bishop, 
at  the  time  of  issuing  that  edict,  was  of  equal  rank  and  author- 
ity with  that  of  the  Roman  Pontiff.  2d.  In  the  time  of 
Theodosius,  A.  D.  379,  there  was  no  authentic  record  of  what 
St.  Peter  had  taught  to  the  Romans,  and  all  that  Theodosius 
ventured  to  claim,  on  that  head,  was,  that  those  alleged  teach- 
ings "  had  been  preserved  by  faithful  traditions."  If  there  had 
been  in  existence,  any  authentic  teachings  of  St.  Peter  to  the 
Romans,  Theodosius  must  have  known  of  it ;  and,  as  he  did 
not,  and  based  hisaction  upon  "traditional statements"  only,  it 
is  very  certain  that  the  Christian  Scriptures  were  not  regarded 
as  historical  records  of  the  events  they  narrated,  by  Theodosius, 
or  tliat  St.  Peter  did  not  teach  the  doctrines  therein  contained 
to  the  Romans.  Remember  that  this  was  more  than  fifty  years 
after  tlie  Council  of  Nice  had  canonized  the  Apollonian  Gospel 
and  Epistles  concerning  Christos-Prometheanism.  What  then 
were  the  faithfully  preserved  traditions  concerning  the  teach- 


468  ANTIQUITY   UNVEILED. 

ingsofSt.  Peter  to  the  Romans,  to  wliioh  Tlieodoslus  in  his 
edict  alludes?  We  leave  the  reader  to  answer  as  his  or  her 
reason  dictates.  3d.  Until  Theodosius  eoninianiled  his  suhjects 
to  believe  in  the  doctrine  of  the  Trinity,  and  enforced  his 
coniniands  upon  theni  by  the  most  inhuman  methods,  that 
doctrine  was  rejected  and  resisted  by  the  Greek  and  Roman 
followers  of  the  Christos  of  the  Hindoo  Gospels,  tlie  only 
Christos  that  was  then  known.  That  so  senseless  and  unnatu- 
ral a  doctrine  should  have  been  forced  upon  any  people,  by  any 
means,  however  tyrannical,  is  a  mystery  even  more  mj-sterious 
than  the  arithmetic  that  can  make  one  three,  and  three  one. 
4th.  Until  Tlieodosius  issued  that  edict,  there  were  no  persons 
at  Rome  or  elsewhere  who  had  been  called  "Catholic"  Christ- 
ians. If  there  had  been,  Theodosius  would  not  have  felt  it 
necessary  to  say  to  his  Roman  subjects  :  "  We  authorize  the 
followers  of  thisdoctrizie  "  (the  Trinity)  "  to  assume  the  title  of 
Catholic  Christians."  Prior  to  that  time  they  had  not  assumed 
that  title,  or  if  they  had  done  so,  they  had  done  it  without 
adequate  authority  under  the  laws  of  Rome.  5th.  And  finally 
the  pei-secutions  instituted  by  the  Christian  Theodosius,  were 
visited  upon  tlie  Arian  followers  of  the  same  Christos,  whose 
teachings  Theodosius  professed  to  follow,  and  not  upon  the 
followers  of  the  so-called  heathen  gods  of  the  Roman  Pantlieon. 
Indeed,  it  becomes  more  and  more  evident  that  in  the  reign  of 
Theodosius,  the  worship  of  the  other  gods  of  the  peoj)le  of  the 
Roman  Empire  had  been  abandoned  for  the  Apollonian  and 
Chrestusiteversionsor  modifications  of  the  Christosite  teachings 
of  tlie  IJrahmans  and  Buddhists  of  India. 

Now,  in  order  to  give  the  reader  an  idea  of  what  the  religious 
controversy  was  about,  in  whicli  Tlieodosius  took  so  conspicuous 
a  part  as  a  bigoted,  cruel,  and  cowardly  partisan,  we  feel 
warranted  in  referring  them  to  Gibbon's  "Decline  and  Fall  of 
the  Roman  Empire,"  Vol.  5,  chap.  27. 

It  was  in  the  manner  set  forth  in  (iibbon's  work  above 
referred  to,  that  Cliristianity  was  fastened  ui>on  the  Roman 
world,  in  the  latter  part  of  the  fourth  century,  prior  to  which 
time  such  u  thing  as  aChristian  church  was  unknown.  Refore 
that  time  the  followers  of  Christ,  as  Gibbon  and  the  church 
historians  call  them,  were  the  followers  of  Apollonius  of  Tyana, 
and  Chrestus,  his  opponent,  who  both  taught  the  doctrines 
attributed   to  Christos  in   the    lirahmanical   and   Buddhistic 


BBUNI.  469 

religions  of  India.  This  "will  become  apparent  when  the  com- 
munication of  Chrestusas  already  given,  see  page  441,  is  ro-rcad. 
It  is  the  church  that  was  founded  by  such  measures  as  those 
resorted  to  by  Theodosius,  that  to-day  is  seeking  to  subvert  the 
religious  liberty  of  the  people  of  America,  and  Avhose  impious 
minions  aim  to  subordinate  it  to  tlie  gowned  humbug  of  Rome. 
If  any  religion  was  ever  conceived  in  sin  and  brought  forth  in 
iniquity,  it  is  the  religion  which  Tlieodosius  and  his  priestlj^ 
minions,  by  violence  and  most  iniquitous  persecutions,  fastened 
upon  the  Roman  Avorld.  Remember  that  the  victims  of  their 
cruelty  were  as  much,  or  even  more  so,  worshippers  of  God  and 
Christ  than  themselves,  and  that  tlieir  only  offence  was,  that 
as  followers  of  Christ  they  refused  to  have  the  ancient  worship 
of  Christos  subverted  by  those  whom  Theodosius  in  his  edicts 
called  "Catholic  Christians. "  TIio  Arians  were  the  followers  of 
Christos,  as  his  doctrines  were  taught  to  Alexander  the  Great, 
and  his  Macedonian  Generals,  by  Calanus,  the  Gymnosophic 
Christosite,  while  Theodosius  and  his  party  of  Christosites 
adliered  to  the  Christosite  teachings  of  Apollonius  of  Tyana, 
with  perhaps  a  few  unimportant  modifications.  Tlie  two  ver- 
sionsof  the  Christosite  gospel,  of  which  thespirit,  Bruni,  speaks, 
as  constituting  the  first  of  the  manuscripts  which  lie  says  he 
copied,  in  order  to  show  that  Tlieodosius'  edicts  were  a  part  of 
the  decrees  of  the  Roman  Catholic  church,  and  related  to  Jesus 
Christ  instead  of  to  the  Apollonian  teachings  concerning  the 
Hindoo  Clirist  or  Christos,  were  no  doubt  in  existence  as  late  as 
the  early  part  of  the  fifteentli  century.  Whore  are  they  now? 
The  spirit  thinks,  or  says,  they  are  in  the  secret  archives 
of  the  Roman  Catholic  churcli,  at  Rome.  If  tliat  is  correct, 
tlie  world  may  j-et  know  just  what  those  two  versions  of  the 
Hindoo  Cliristosite  gospel  were.  But  there  are  several  points, 
which  are  worthy  of  particular  notice,  concerning  them.  1st. 
Tlie  spirit  saj-s  that  one  of  them  was  inscribed  M'ith  the  name 
of  Apollonius,  while  the  other  had  the  name  of  its  author, 
co^jier  or  compiler,  erased  from  it.  Why  was  tliat  done?  WIio 
Avas  he?  Bruni  says  he  was  an  Armenian,  but  does  not  tell  us 
why  he  so  concluded.  Whether  he  was  told  so  by  those  Avho 
ordered  liiiu  to  copy  that  manuscript,  or  v.hether  he  so  con- 
cluded from  the  general  tenor  of  the  manuscript  itself,  he  does 
not  say.  For  reasons  that  we  made  plain  in  our  comments  on  the 
conr.uunication  we  received  from  Clirestus,  we  conclude  that 


470  ANTIQUITY  UNVEILED. 

the  Avriter  of  that  version  was  not  an  Armenian,  hut  a  Mace- 
donian, and  none  otlier  than  the  man  known  to  history  as 
Chrestus.  2d.  That  the  version,  tlie  name  of  the  writer  of 
which  was  erased  from  it,  was  tlie  purer  and  less  corrupted  of 
thotwoChristositegosiwls.  3d.  That  in  the  timoofTheodosius, 
the  Apollonian  Christositeswerc  the  stronjjer  party,  and  that  on 
that  account  he  sided  witlx  tlieni  and  massacred  the  other  party. 
As  we  before  said,  it  was  at  the  time  that  Theodosius  issued 
Ills  first  edict  against  the  oppositejiarty  of  Christ osites  that  any 
body  of  religionists  were  called  Catholic  Christians  ;  aiid  then, 
for  the  first  time,  what  is  now  called  Christianitj',  had  its  incejv 
tion.  We  have  the  testimony  of  several  other  spirits,  which 
all  combine  to  show,  in  t'.ie  most  conclusive  manner,  that 
this  part  of  the  testimony  of  Leonardo  Bruni  is  true. 

The  spirit  tells  us  that  the  second  manuscript  put  into  his 
hands  to  be  copied,  bore  upon  the  life  of  Apollonius,  and  pur- 
ported to  be  by  Philostratus,  but  tliat  it  was  evident  that 
Eusebius  had  modified  the  Mhole  of  that  work  to  suit  the 
Christos  and  Hesus  doctrines,  &c.  "Whether  the  spirit  is  right 
in  charging  Eusebius  with  altering  and  nuitilating  Philostratus' 
"Life  of  Apollonius,"  we  cannot  certainly  know  ;  but  certainly 
the  learned  and  critical  Bruni  ha<l  every  qualification  to  judge 
correctly  on  that  point.  As  to  the  biogra{)hy  of  Apollonius,  by 
Philostratus,  having  been  most  shamefully  and  dishonestly 
mutilated  and  changed,  before  the  time  of  Bruni,  is  certain, 
and  that  it  was  mutilated  and  altered  by  Catholic  Ciiristians  to 
conceal  the  fact  that  Apollonius  of  Tyana,  and  not  Jesus 
Christ,  was  the  introducer  of  what  Theodosius  called  Catholic 
Christianity  among  the  Greek  and  Latin  speaking  j)eoples. 

The  spirit  tells  us  that  the  third  manuscript  tiiat  he  coj)ied 
was  an  old  Carthagcnian  document  which  showed  that  the 
Council  of  N  lee  had  appropriated  tlie  god  ''les"  of  the  Plueiii- 
cians,  and  made  it  "Jis."  Again  we  are  c<>ni])elled  to  take  the 
words  of  tlie  si)irit  for  what  tliey  are  worth,  as  without  the 
insi>eetion  of  the  document  which  the  spirit  says  he  copied, 
we  cannot  be  certain  about  it.  But  it  is  a  fact  tliat  Carthage 
was  a  PluiMiician  colony,  and  the  worsliip  of  Baceluis  under 
the  name  "les"  no  doubt  prevailed  there  until  after  the  third 
century  of  tiie  Christian  era.  If  some  Carthagt-iiian  writer 
knew  of  tile  adoption  of  the  Carlliageiiian  god  "les"  under  the 
uiodilied  name  of  "Jes,"  it  was  not  out  of  ancestral  i)ride  he 


BRUNI.  471 

made  a  special  reference  to  such  a  triumph  of  tlie  religion  of 
his  PhcBiiician  ancestors,  especially  in  view  of  the  fact  that  the 
once  enterprising  Plioenician  people  had  been  brought  under 
the  hand  of  Roman  supremacy.  Why  the  spirit  should  have 
mentioned  the  existence  of  sucli  a  Carthagenian  manuscript, 
if  it  did  not  exist  and  he  did  not  have  it  in  his  hands,  as  he 
states,  it  is  very  difficult  to  conceive.  We  tlierefore  believe  it 
to  be  true.  If  it  is  true,  the  identity  of  the  "les,"  or  Sun-god 
of  the  Plioenicians,  with  the  Jesus  of  tlie  canonical  scriptures 
of  t  lie  Council  of  Nice  is  very  certain.  The  spirit  of  Constan tine 
the  Great,  by  whose  command  that  Council  was  convened  has 
returned  and  stated  the  same  fact,  admitting  that  he  sought  to 
blend  the  religions  which  were  predominant  in  his  empire,  by 
adopting  the  gods  that  were  then  principally  worshipped  by 
his  subjects.  The  Phoenicians,  after  colonizing  t]:e  then  civil- 
ized world, had  ceased  to  exist,  as  a  distinct  pcojjie,  but  their 
religion,  which  was  essentially  the  worship  of  the  Sua  under 
the  name  "los,"  pronounced  "  yes,"  had  been  established  all 
along  the  southern  shores  of  the  Mediterranean  sea,  had  passed 
into  Spain,  Gaul,  Germany,  Scandinavia  and  the  British 
Islands,  where  it  crowded  upon  the  more  ancient  Zoroastrian 
religion,  or  fire-worship  which  had  been  established  there  long 
bcfoi-e  by  Assyrian  or  Persian  migration.  At  all  events  there 
is  nothing  in  the  testimony  of  the  spirit  tliat  is  not  consistent 
with  the  strongest  jirobabilities  on  that  particular  point. 

The  spirit  says  the  fourth  document  which  lie  copied  was  an 
attempt  to  prove  that  Peter  was  the  first  pope,  when  the  word 
pope  in  that  document  plainly  showed  that  it  was  not  known 
until  the  time  of  Constantine,  and  then  was  only  used  as 
applied  to  bishops.  This  point  of  the  spirit's  testimony  is  fully 
borne  out  by  the  fact  that  the  Greek  Catholics  have  never,  to 
this  day,  recognized  St.  Peter  as  a  Honuui  Catholic  pope,  or  a 
pope  of  Rome.  As  it  is  plainly  shown  by  the  edict  of  Thcodo- 
sius,  given  above,  there  was  no  religious  sect  called  Catholic 
Christians  until  Thcodosius  decreed  that  his  party  of  Christo- 
sites  should  be  called  Catholic  Christians.  Whether  Bruni 
cojiicd  such  a  manuscript  as  he  states,  bearing  upon  that  point, 
we  must  take  his  word  for  it,  but  it  is  certainly  in  no  way 
contradicted  by  any  established  historical  fact. 

Bruni  then  tells  us  that  the  fifth  manuscript  to  which  he 
referred,  showed,  that  shortly  before  his  Un.v,  (il80,  IICO)  Pope 


472  ANTIQUITY   UNVEILED. 

Celcstine  III  destroyed  all  the  documents  he  could  find  that 
gave  direct  infonnation  about  larchus'sorApoUonius's  version 
of  the  Hindoo  gospels  ;  and  that  what  he  had  not  destroyed 
had  been  re-written  to  suit  the  Christian  ideas  of  his  time. 
Pope  Celestiiie  HI  \v:yi  pope  in  1191  and  no  doubt  helped  as  far 
as  he  could,  to  destroy  all  trace  of  the  Hindoo  origin  of  the 
Christian  religion,  n  work  that  had  been  begun  by  Gregory 
VII,  when  he  ordered  the  burning  of  the  Library  of  the  Palatine 
Apollo  at  Rome,  about  1075  A.  D.,  and  which  Innocent  III 
followed  up  with  so  much  earnestness  and  unscrupulous  zeal. 
That  Celestine  III  was  especially  engaged  in  that  same  work 
is  now  made  known  for  the  first  time.  No  one  dare  deny  that 
Apollonius  did  visit  India,  that  he  there  studied  the  Hindoo 
Christosism  under  larcluis,  who  was  ti>e  Patriarch  of  the 
Reformed  Buddliistic  »S(.>ct,  and  that  he  returni-d  into  the 
Roman  empire  bringing  with  him  the  larcliian  version  of  the 
Buddhistic  g()si>els  concerning  the  Hindoo  Christ.  It  is  hardly 
less  certain  that  Apollonius  was  not  only  gretitly  enamond 
witli  the  philosophy  of  the  larcliian  gospels,  l)Ut  that  he 
regarded  Hindoo  wisdom  and  i)liilosopliy  as  far  before  tho.se  of 
the  Greeks  .•ind  Romans.  Tiiis  is  made  very  plain  i)y  wliat  ha.s 
been  allowed  to  come  down  to  us  of  tlie  Biography  of  Apollo- 
nius, by  Pliilostratus.  It  is  also  certain  that  the  Catholic 
Christian  clergy  have  taken  esj)ecial  i)ains  to  obliterate  every- 
thing that  would  show  what  those  Hindo<>  Gospels  were,  or 
how  Ai)ollonius  construed  tiiem  in  tiie  piiilosophy  which  he 
taught.  That  the  Catholic  Christian  church  had  some  specially 
good  reason  for  concealing  everything  thej'  possibly  could  about 
tlie  Essenian  Christosite  teacliings  of  Apollonius  is  perfectly 
maniftst  in  tli«'  pains  they  have  taken  to  accomplish  that  c<m- 
cealment.  Tiiey  did  not  suppose  tiiat  the  time  would  ever 
come  when  the  truth  would  be  known  liirough  returning  spirits 
whose  earthly  labors  tlu-y  were  seeking  to  appropriate  with  the 
most  unholy  and  .selfisli  aims  ami  purposi-s.  This  is  now  an 
accomplished  and  demonstrated  faet  ;  and  constitutes  the 
grandest  triumph  that  .Spirits  have  ever  gained  overtlie  fearful 
obstacles  that  impious  and  selfish  men  ever  di-vised  to  obstruct 
the  reign  of  truth  on  earth. 

Tiie  spirit  of  Bruni  tells  lis  that  I  he  sixth  manuscript  to  whieh 
he  referred  was  a  eo])y  of  tiie  Driiidic-al  religion.  1I(>  says  it 
was  beautifully    written,  and  showed  plainly  and  positively 


BRUNI.  473 

that  the  Druids  were  sun- worshippers,  and  had  instituted  cer- 
tain rites  of  initiation  peculiar  to  themselves.  It  is  not  a  little 
significant  that  the  Catholic  Christian  church  has  been  just  as 
careful  to  conceal  or  destroy  everything  relating  to  the  Druidical 
religion  as  they  have  been  to  conceal  or  destroy  everything 
relating  to  the  teachings  of  Apollonius  of  Tyana.  When  we 
know  that  the  former  religion  was  nothing  more  or  less  than 
the  worship  of  the  Sun  under  the  designation  of  the  god, 
or  divine  man,  Hesus  ;  and  the  latter  nothing  more  or 
less"  than  the  worship  of  the  sun  under  the  designation 
of  the  god  or  divine  man  Christos,  we  certainly  need 
not  be  at  a  loss  to  know  why  those  religionists  who  sought 
to  steal  and  appropriate  this  same  sun-god  or  divine  man, 
under  the  combined  name  of  Hesus  Christos,  as  a  new  god, 
having  no  relation  to  either  of  the  appropriated  gods, 
sougiit  to  destroy  or  conceal  the  truth  about  their  stolen  and 
spurious  deity.  It  is  rarely,  indeed,  such  a  vast  array  of  infor- 
mation has  come  from  any  returned  spirit  as  is  contained  in 
tliis  communication  from  Leonardo  Bruni.  The  spirit,  it 
appears,  did  pass  to  spirit  life  in  1444,  as  lie  states. 

The  communication  fromClirestus,  will  be  found  on  page  441 
which  not  only  confirms  this  communication  of  Bruni  but  is 
itself  confirmed  in  the  most  remarkable  manner  by  Bruni's 
testimony.  To  those  who  desire  to  know  the  truth  in  relation 
to  the  origin,  nature,  and  objects  of  the  Chi'istian  religion, 
nothing  can  anywhere  be  found  that  can  compare  with  these, 
to  ourself  astounding  spirit  revelations.  It  is  unfortunate  that 
there  are  too  few  who  can  duly  comprehend  and  appreciate 
their  momentous  import.  These  testimonies  are  what  the 
world  needs  to  know.  We  beseech  those  who  cognize  their 
importance  to  exert  themselves  to  help  us  extend  the  circula- 
tion of  them.  Only  in  that  way  will  mankind  be  prepared  for 
the  greater  revelations  that  lie  beyond. 


474  ANTIQUITY   UNVEILED. 


ST.  DOMINIC  OE  GUZMAN. 

Founder  of  the  Dominican  Order. 


"I  auEET  YOU,  sik:— I  will  begin  my  communication  by 
stating  tliat  I  persecuted  the  Albigenses,  in  my  mor- 
tal life,  in  niiicli  I  was  afterwards  liel])e(i  by  Simoii'  de 
Montfort,  and  I  founded  tiie  Order  of  Dominican  Friars. 
There  are  tens  of  thousands  of  spirits  who  will  curse  me  for 
what  I  am  now  about  to  say,  and  that  is,  that  I  am  sorry  I 
ever  helped  to  found  such  a  society  of  fanatics,  for  in  spirit  life 
I  see  tlie  sad  results  of  superstition  and  bigotry.  The  worst 
part  of  my  punishment  results  from  the  fact  that  I  knew  I  was 
heli)inglo  ui)hold  a  fraud,  for  I  had  read  the  works  relating  to 
botli  the  Cliristos  of  the  East  and  the  Hesus  of  the  West,  and 
so  did  all  the  popes  who  lived  from  eight  hundred  until  my 
time.  Tiiegreater  partof  tiiose  works  that  I  read  were  written 
in  Italian,  and  I  received  them  from  Venice,  and  not  from 
Home.  Tiie  (.'atholicism  of  spirit  life  differs  considerably  from 
that  among  mortals,  in  the  following  particulai-s:  The  most 
rabid  ("atholics  we  have  in  the  spirit  life  are  those  who  lived  on 
earth  between  the  eiglith  and  fourteenth  centuries.  They  are 
the  persecuting  class  of  spirits,  and  would,  if  they  could,  destroy 
everything  that  does  not  belong  to  the  Mother  churcli.  My 
coming  here  to-day  severs  all  connection  with  Catholicism  for 
me  forever.  I  made  up  my  mind  to  do  this  some  twenty  years 
back,  and  this  is  my  first  ellbrt  to  free  myself  altogether,  f 
intend  to  search  for  a  place  of  rest  until  I  am  recruited,  and  I 
expect  to  lind  that  rest  only  amongst  tiie  Buddliists.  .\nd,  in 
conclusion,  I  will  say  tliat  I  hope  that  popes,  bishops  and 
j)riests  will  ee:vse  to  torment  mankind  with  tiieir  gods,  whether 
as  mortals  or  spirits." 

Ijittle  dill  we  think  that  tliis  ouce  bigoted  and  cruel  Catholic 
leader  would  ever  come  back  to  declare  his  recantation  of 
( 'at  iiolicism.  How  sincere  he  may  have  been  we  do  not  pretend 
to  know,  nor  do  we  care.  It  is  eiiougii  to  know  that  he  found 
the  opportunity  and  tlie  occasion  to  declare  his  delivi'rance 
from  a  bondage,  in  which  he  had  been  held  for  fully  seven 
hundred  years.  In  order  that  the  reader nuiy  know  who  Dom- 
inic de(}u/,man  was,  we  refer  to  tlie  Kiicyclopa-dia  .\mericaiia. 

In  spiaking  of  the  aid  of  Simon  de  Montfort,  that  he  received 


LOUIS  THE  PIOUS.  475 

in  his  persecution  of  the  Albigenses,  the  spirit  has  allusion  to 
the  war  carried  on  by  orders  of  the  Roman  Pontiff  against 
Count  Raymond  of  Toulouse,  during  which  the  most  cruel 
butcheries  of  peaceful  human  beings  any  where  recorded  in 
history,  took  place.  As  we  said  before,  we  cannot  know  how 
truthfully  the  spirit  spoke  as  being  repentant,  but  if  he  spoke 
truthfully  about  the  matter,  the  power  of  Catholicism  is  fast 
coming  to  pieces  in  spirit  life.  Whether  it  is  or  not,  the  coming 
of  these  spirits  show  that  there  is  some  powerful  influences 
exerted  against  it  that  brings  dismay  to  the  hearts  of  the  most 
obdurate  of  these  leaders. 


liOXJlS  THE  PIOUS. 

King  of  France  and  Emperor  of  Germany. 


"I  GREET  YOU,  SIR  : — I  was  known  when  here  as  Louis  the 
Meek,  a  king,  in  A.  D.  824  and  later.  I  was  the  propagator  of 
tlie  teachings  of  Dionysius  the  Areopagite.  It  was  called  the 
religion  or  teaciiing  of  the  Mystics.  This  Dionysius  has  been 
supposed  to  have  lived  at  four  distinct  periods,  in  the  first, 
third,  fourth,  and  fifth  centuries,  by  different  writers.  The 
fact  of  the  matter  is,  that  he  was  a  disciple  of  Apollonius  of 
Tyana,  and  lived  in  the  first  century.  The  mysticism  that  he 
taught  was  a  combination  of  the  Eleusinian  Mysteries  with 
the  Christosite  teachings  of  Apollonius.  The  manner  in  which 
I  received  a  knowledge  of  them  was,  through  one  Balbus,  an 
advocate  of  those  mystical  teachings.  They  were  in  fact  the 
doctrines  of  Jupiterean-Christosism  ;  but  for  seven  hundred 
years  after  ray  time  they  were  so  tampered  with  and  altered  by 
religious  fanatics,  who  called  themselves  mystics,  that  they 
bear  very  little  evidence  now  of  their  original  character.  The 
sum  and  substance  of  the  whole  of  the  doctrines  of  the  Mystics 
was,  that  they  rested  on  the  divine  (so-called)  history  of 
Christos.  In  the  Eleusinian  Mysteries  it  was  represented  that 
when  Latona  was  witii  child  by  Jupiter,  she  gave  birth  to 
Adonai  ;  but,  in  the  modification  of  that  doctrine,  as  it  was 
taught  by  Dionysius  the  Arieopagite,  she  gave  birth  to  Christos, 
and  it  was  to  this  god  to  which  the  theology  of  the  Mystics 


476  ANTIQUITY  UNVEILED. 

relatcil.  On  my  reaching  the  spirit  life  I  made  the  most  dili- 
gent soarcli  to  find  this  god  Christos,  but  altliougli  I  liave  met 
tlie  spirits  of  millions  of  his  followers,  none  of  them  could  say 
they  had  ever  seen  him.  The  Ciirislians  have  tampered  very 
mucli  with  tlie  teachings  of  the  mystics,  and  they  are  now 
using  them,  so  modified,  as  their  own." 

Refer  to  Nouvelle  Biographie  Generale  for  account  of  Louis 
tlie  Pious. 

In  the  account  given  of  Louis  the  Pious,  as  above  referred  to 
there  is  not  a  word  said  that  would  indicate  tliat  he  was  a 
follower  and  teacher  of  the  Mystic  religion.  If  such  was  the 
fact,  we  can  well  understand  why  the  Christian  bishops  were 
so  bitterly  hostile  to  him.  Tliey  no  doubt  had  some  special 
reason  for  that  hostility,  other  than  their  partiality  for  Lothaire. 
That  reasoh  has  been  carefully  suppressed,  if  Louis  was  the 
heretic,  which,  as  a  spirit,  he  claims  to  have  been,  and  an  active 
encourager  of  the  mystical  teachings  of  Dionysius  the 
Areopagite.  But  as  we  cannot  determine  thereby  tlie  authen- 
ticity and  truthfulneks  of  the  communication  which  })urports 
to  come  from  Louis  the  Pious  (Louis  the  Meek  as  he  called 
himself),  we  must  look  to  some  other  source  to  be  able  to  do  so. 
By  the  by,  there  is  great  significance  in  this  diflerence  in  des- 
ignation. The  spirit  manifestly  did  not  want  to  be  regarded 
as  a  pious  man,  in  the  Christian  meaning  of  the  term,  but 
admitted  ho  was  meek,  as  his  whole  history  shows  him  to  have 
been,  in  his  forbearance  w  ith  his  Ciirislian  enemies, 

Louis  tlie  jSIeek  sets  out  by  telling  us  tiiat  he  was  the  propa- 
gator of  the  teachings  of  Dionysius  the  Areopagite  who  was  tlie 
founder  of  the  Mystic  school  of  tiieology  and  i)iiilosopliy.  Who 
was  this  Dionysius?  We  take  tlie  following  concerning  him 
from  Sniitii's  DicMonary  of  CJreek  and  Roman  liiography  : 

"  Dionysius,  surnamed  Areopagite,  an  Athenian,  who  is 
called  by  Suidas  a  most  eminent  man,  who  rose  to  tlie  heiglit 
of  (Jreck  erudition.  He  is  said  to  liavc  first  studied  at  Athens, 
an<l  aflf'rwanls  at  Ileiiopolis  in  Kgypt.  When  he  obsiTVed,  in 
Ki^'ypt,  (lie  eclipse  of  the  sun,  wiiicli  occurred  during  the  cruci- 
fixion of  .Jesus  Clirist,  he  is  said  to  liave  exclaimed,  'Eitiier 
(«od  liiuiself  is  sutreriiig  or  he  sympathizes  witli  some  one  who 
is  stiirering.'  On  liis  return  to  Athens  he  was  made  one  of  the 
council  of  Areopairiis,  wiience  he  derives  his  surname.  About 
A.  I).  .")0,  when  St.  Paul  prenclied  at  Atiieiis.  Dionysius  became 
a  ("lirisli.-m  (Tlie  Acts  xvii,  ,'M\  and  it  is  said  he  w;is  not  only 
tlie  first  l)isiiop  of  Athens,  but  that   he  was  installed  in  that 


LOUIS  THK   PIOUS.  477 

office  by  St.  Paul  liimself  (Euseb.  H.  B.  iii,  4,  iv.  23 ;  Suidas). 
He  is  farther  said  to  have  died  the  death  of  a  martyr  under 
most  cruel  tortures.  Whether  Dionj'sius  Areopagito  ever 
wrote  anything,  is  highly  uncertain  ;  but  there  exists  under 
his  name  a  number  of  works  of  a  Mystico  Christian  nature, 
wliich  contain  ample  evidence  that  they  are  the  productions 
of  some  Neo-Platonists,  and  could  scarcely  have  been  written 
before  the  fifth  or  sixth  century  of  our  era.  Without  entering 
upon  any  detail  about  those  works,  which  would  be  out  of 
place  here,  we  need  only  remark  that  they  exercised  a  very 
great  influence  upon  the  formation  and  development  of  Christi- 
anity in  the  middle  ages.  At  the  time  of  the  Carlovingian 
emperors,  those  works  were  introduced  into  Western  Europe 
in  a  Latin  translation  made  by  Scotus  Erigena,  and  gave  the 
first  impulse  to  that  mystic  and  scholastic  theology  which 
afterwards  maintained  itself  for  centuries." 

Here  we  have  a  most  conclusive  demonstration  that  in  rela- 
tion to  his  propagation  of  the  Mystic  Theology  of  Dionysius 
the  Areopagite,  the  spirit  of  Louis  the  Meek  told  the  exact 
truth,  for  he  was  the  very  Carlovingian  emperor  whose  accept- 
ance of  that  theology  gave  the  impetus  to  that  mystic  and 
scholastic  theology  which  afterwards  maintained  itself  for  cen- 
turies in  Western  Europe.  It  is,  therefore,  a  demonstrated  fjict 
that  the  works  of  Dionysius  the  Areopagite  were  those  which 
Scotus  Erigena  translated  from  the  Greek  into  Latin,  no  doubt 
at  the  instance  of  the  Carlovingian  emperor,  Louis  the  Meek  ; 
and,  that  instead  of  the  originals  having  been  written  by  some 
Neo-Platonist  in  the  fifth  or  sixth  century,  they  were  written 
by  Dionysius  himself  in  the  first  century,  as  they  purport  to 
have  been.  It  was,  no  doubt,  to  get  i-id  of  this  manifest  fact, 
that  a  question  was  attempted  to  be  raised  as  to  whether  he 
wrote  anything.  It  would  be  singular,  indeed,  if  this  "most 
eminent  man,"  who  rose  "to  the  height  of  Greek  erudition," 
had  never  written  anything.  Tlie  inconsistency  of  such  a 
suggestion  of  doubt  upon  that  point  is  in  the  extreme  pitiful. 
If  those  books,  as  translated  into  Latin  by  Scotus  Erigena,  arc 
still  in  existence,  we  can  very  certainly  know  just  what  Diony- 
sius the  Areopagite  did  write  in  the  first  century,  and  we  have 
in  those  writings  a  correct  version  of  the  teachings  of  that  dis- 
ciple of  Apollonius  of  Tyana.  To  show  how  anxious  even  so 
learned  a  Christian  as  Dr.  Lardner  was  to  get  rid  of  Dionysius 
the  Areopagite  and  his  writings,  we  will  quote  vol.  ii.,  page 
687  (London,  1829),  of  his  works.     He  says  : 


478  ANTIQUITY   UNVEIIiED. 

"  I  neod  not  stay  to  show  that  our  Dionysius  of  Alexandria 
(lid  not  write  any  notes  or  connnentaries  upon  tlio  pretended 
Dionysiu.s  tiie  Areopagito  (as  some  have  tliought),  it  having 
been  already  done  by  others.  And,  as  Tilleniont  says,  there 
are  now  scarce  any  ju'rsons,  of  ever  so  little  learning,  who  be- 
lieve the  works  ascribed  to  St.  Dionysius  the  Areopagite  were 
composed  so  early  as  the  third  century. 

"It  has  been  observed  how  few  of  Dionysius'  works,  either 
tracts  or  epistles,  have  come  down  tons  entire.  Du  Pin  says, 
the  loss  of  his  works  is  one  of  tlie  most  considerable  of  this 
kind  which  we  could  sufTer.  "We  have,  however,  divei-s  frag- 
ments, which  are  very  valuable,  and  some  of  considerable 
length." 

From  the  testimony  of  Ijouis  the  Meek,  the  Carlovingian 
emperor  and  propagator  of  tlie  Mystic  Theology  of  Dionysius, 
given  through  a  medium  who  could  not  have  had  any  knowl- 
edge about  the  matter,  that  the  loss  of  the  works  of  Dionysius, 
which  Du  Pin  deplores,  and  which  Dr.  Lardner  rejoices  at,  is 
not  so  great  as  either  of  them  imagine.  Those  works  are  in  ex- 
istence, beyond  all  reasonable  question  in  the  Latin  translation 
of  them  by  Scotus  Erigena.  Who,  that  desires  to  have  the 
truth  known  concerning  tiie  origin  of  the  Christian  religion, 
can  over-estimate  tlie  im})ortance  of  this  spirit  ruvelation  of 
the  truth  in  relation  to  Dionysius  the  Areopagite,  his  theologi- 
cal teachings,  and  the  continued  existence  of  his  writings? 
"NVe  confess  that  we  were  startled  beyond  expression,  as  fact 
after  fact  burst  upon  us,  all  concurring  in  alisolutely  corrobora- 
ting the  testimony  of  this  imperial  propagator  of  the  Mystic 
Theology  of  Dionysius.  The  dispute  about  the  time  when 
Dionysius  lived,  of  which  the  spirit  spoke,  was  in  relation  to 
the  date  of  the  writings  which  have  been  attril)Uted  to  him, 
which  was  as  widely  varied  in  point  of  time  as  the  spirit  states. 

But  we  now  come  to  a  more  smprising  statement  of  the 
sjjirit,  when  he  says:  "Tlie  fact  of  tlie  matter  is  tliat  he  (,l)i- 
onysius)  was  a  disciple  of  Apollonius  of  Tyana,  and  lived  in 
the  (irst  century."  AVe  have,  in  tiie  course  of  the  past  four  or 
live  years,  published  volumes  of  spirit  testimony  on  the  part  of 
the  spirits  of  ancient  men  and  women  of  historical  note,  all 
concurring  in  showing  that  Apollonius  of  Tyana  was  the  St. 
Paul  of  theXi'W  Testament,  and  the  real  founder  of  tin- ( 'lirist- 
ian  religion;  but  nothing  that  lias  heri-tofore  been  given  has 
been  more  conclusive  of  that  fact  than  this  testimonv  of  Louis 


LOUIS  THE  PIOUS.  479 

the  Meek.  If  it  is  true  that  Dionysius  the  Areopagite  was  a 
disciple  of  Apollonius  of  Tyana,  and  left  a  Mj'stic  Theologj', 
the  written  doctrinesof  which  came  into  the  hands  of  Louis 
the  Meek,  then  there  is  no  escape  from  the  conclusion  that 
Apollonius  of  Tyana  was  the  Paul  of  Acts. 

We  find  it  said,  Acts  xvii.,  33,  34,  that  after  Paul  had  spoken 
to  the  people  of  Athens  in  the  midst  of  Mars  Hill,  ''So  Paul 
departed  from  among  them.  Howbeit,  certain  men  clave  unto 
him,  and  believed ;  among  the  which  was  Dionysius  the 
Areopagite,  and  a  woman  named  Damaris,  and  others  with 
them."  Here  we  have  Dionysius  the  Areopagite  identified  as 
the  adherent  of  Paul  of  The  Acts  of  the  Apostles.  Now  we 
have  the  positive  testimony  of  the  spirit  of  Louis  the  Meek 
that  not  only  was  he  a  propagator  of  the  teachings  of  Diony- 
sius the  Areopagite,  but  that  the  latter  was  a  disciple  of  the 
Christosite  teachings  of  Apollonius  of  Tyana.  If  this  was  not 
the  fact,  why  would  the  spirit  have  testified  that  it  was  so?  As 
there  are  so  many  concurring  circumstances  to  show  that  the 
general  testimony  of  the  spirit  is  correct,  why  should  we  doubt 
the  correctness  of  that  part  of  his  testimony?  We  can  see  no 
good  reason  why  we  should  doubt  it,  and  therefore  accept  it  as 
truthful  and  correct. 

The  spirit  says  that  the  Mysticism  taught  by  Dionysius  the 
Areopagite  was  a  combination  of  the  Eleusinian  Mysteries, 
the  Christosite  teachings  of  Apollonius  of  Tyana,  and  that 
they  were  the  doctrines  of  Jupiterian-Cliristosism.  He  then  tells 
us  that  in  the  Eleusinian  Mysteries  it  was  represented  that  when 
Latona  was  with  child  by  Jupiter,  she  gave  birth  to  Adonai ;  but, 
in  the  modification  of  that  doctrine,  as  it  was  taught  by 
Dionysius  the  Areopagite,  she  gave  birth  to  Christos,  and  that 
it  was  to  the  latter  god  to  whom  the  theology  of  the  mystics 
related.  It  would  seem  that  the  spirit  used  the  designation 
Adonai  for  Latona's  son  as  equivalent  to  the  designation 
Apollo,  by  whicli  name  he  was  known  to  mankind,  lioih 
designations,  however,  mean  the  Sun  in  Summer,  as  did  the 
designation  which  Dionysius  tlie  Areopagite  used  as  applicable 
to  the  same  child  of  Latona,  the  Christos  of  tlie  Hindoos 
wliich,  as  a  convert  to  the  teachings  of  Apollonius  of  Tyana, 
he  sought  to  substitute  for  the  Greek  mythical  personification 
of  the  same  Summer  Sun.  In  this,  Dionysius  was  no  doubt 
governed  by  the  fact  that  the  Greek  mj-th  was  but  a  more 


480  ANTIQUITY  UNVEILED. 

modern  imitation  of  tlie  original  Hindoo  myth.  If  the  works 
attributed  to  Dionysin.s  tlie  Areopagite  siiow  tlie  teacliingsof 
tiiat  celebrated  founder  of  the  Mystical  Tlieology  to  have 
taught  what  the  spirit  of  Louis  the  Meek  says  he  did,  then 
there  can  be  no  doubt  whatever  that  those  writings  were  really 
tlie  production  of  that  learned  Greek  ;  a  fact  which  Christian 
critics  have  labored  so  hard  to  disprove.  Why?  Because,  if 
Dionysius  the  Areopagite  was  a  Christoslte  follower  of  Apollo- 
iiius  of  Tyana,  and  not  a  Christian  follower  of  St.  Paul,  as  The 
Acts  declare  he  was,  the  identity  of  Paul  and  Apollonius,  as 
one  and  the  same  pei-son,  is  made  certain,  and  the  whole 
Christian  Scriptures  are  shown  to  be  a  plagiarized  version  of 
the  Hindoo  theology  concerning  Christos,  and  can  have  no  re- 
lation to  Jesus  of  Nazareth,  or  Jesus  Christ,  whatever.  If  we 
can  ever  find  the  time  and  means  to  reproduce  in  English  the 
Latin  version  of  the  teachings  of  Dionysius  the  Areopagite,  as 
translated  into  Latin  by  Scotus  Erigena,  we  will  do  it;  for 
tiierein  we  know  that  we  shall  find  the  positive  proof  that 
Ciiristianity  is  nothing  more  than  a  spurious  counterfeit  of  the 
ancient  Hindoo  theology. 

Tlie  spirit  tells  us  that  on  his  reaching  the  spirit  life  he  made 
the  most  diligent  search  to  find,  not  Jesus  Christ,  but  the  god 
Christos,  about  whom  Dionysius  the  Areopagite  had  written; 
and  that  although  he  had  met  millions  of  the  followers  of  that 
god,  he  had  found  no  one  who  could  say  they  had  seen  him. 
It  thus  a])pears  that  Christos,  in  the  Hindoo  theology-,  w:vs  as 
much  a  myth,  and  as  far  from  being  a  man  or  spirit,  as  Jesus 
Christ  the  spurious  imitation  of  him  is.  Of  the  Balbus,  of  whom 
the  Spirit  of  Louis  the  Meek  speaks,  as  to  the  person  who  con- 
verted him  to  the  Mystic  theology  of  Dionysius,  we  can  find  no 
historical  mention.  The  name  would  indicate  that  he  was  of 
iloman  extraction.  The  date  A.  D.  .S24,  given  by  the  spirit  as 
the  time  he  received  the  writings  of  Dionysius  the  Areopagite 
and  his  conversion  to  his  doctrines  is  (piite  consistent  with 
j)rol)al)illty,  as  L<'Uis  was  in  the  middle  of  his  reign  at  that 
time,  which  began  in  S14  and  continued  to  840.  Indeed  the 
communication  affords  a  very  remarkable  explanation  as  to  the 
manner  in  wliich  the  works  of  Dionysius  the  Areojtagite  were 
intnxhiced  in  Western  Eurojie  in  the  time  of  the  Carlovingian 
pjnperors,  and  how  it  was  that  his  mystic  and  scholastical  tlie- 
ology took  such  a  root  there,  that  it  maintained  itself  for  centuries. 


LOUIS  THE  PIOUS.  481 

At  this  point  we  had  closed  our  review  of  the  communication, 
havi  ng  no  thought  of  iHirsuingt  lie  subject,  when  we  had  another 
sitting  with  the  medium,  whose  spirit  guide  said  :  "Mr.  Roberts, 
the  spirit  of  Louis  the  INIeek  could  not  tell  you  who  the  Balbus 
was  from  whom  he  obtained  the  knowledge  of  the  teachings  of 
Dionysius  tlie  Areopagite.  He  says  he  was  strongly  opposed 
by  the  spirits,  who  did  all  they  could  to  prevent  him  from 
telling  you  anj'thing  about  the  matter.  He  wanted  to  tell  you 
that  the  Balbus  of  wliom  he  spoke  was  Michael  Balbus  the 
emperor  of  Constantinople.  He  says  he  succeeded  Leo  the 
Armenian."  Jiuige  of  my  surprise  on  following  the  clew  that 
was  thus  most  unexpectedly  given,  to  find  conclusive  proof  that 
the  information  was  correct  in  every  essential  respect.  Not 
only  was  Michael  Balbus  the  imperial  contemporary  of  Louis 
le  Debonnaire,  but  he  has  alvrays  been  regarded  as  an  enemy 
of  the  Roman  Catholic  Churcli.  I  take  the  following  brief 
account  of  Michael  Balbus  from  Rose's  Biographical  Dictionary  : 

"Michael  IT.,  emperor  of  the  East  surnamed  the  Stam- 
merer, a  native  of  Armoricum  in  Phrygia,  was  an  officer  of 
rank  under  Nicephorus,  and  was  a  principal  instrument  in 
raising  Leo  the  Armenian  to  the  throne.  After  the  murder  of 
Leo  (Dec.  820),  Michael  was  invested  with  the  purple. 
Though  he  favored  the  Iconoclasts,  he  permitted  the  worship 
of  images  beyond  tlie  precincts  of  the  capital.  He  is  tliere- 
fore  reckoned  among  the  enemies  of  tlie  Catliolic  Church." 

We  may  thus  see  that  nothing  is  more  probable  than  that 
there  was  a  close  bond  of  sympatliy  existing  between  the  two 
emperors,  Louis  of  France  and  Germany,  and  Michael  Balbus 
of  the  Eastern  Roman  Empire,  wlio  were  alike  the  enemies  of 
the  Catholic  Church.  It  was  quite  natural  that  a  Phrygian, 
as  Michael  Balbus  was,  whose  native  language  was  Greek  and 
who  had  at  his  command  the  vast  stores  of  ancient  Greek  lit- 
erature that  had  been  collected  at  Constantinople,  should  have 
met  there  with  the  writings  of  Dionysius  the  Areopagite,  and 
have  been  so  impressed  by  them  as  to  desire  to  seek  to  propa- 
gate them.  With  tliat  view,  no  doubt,  he  sent  Greek  copies  of 
them  to  Louis  the  Meek  who  had  them  translated  into  Latin 
and  not  improbably  by  Scotus  Erigena.  Indeed  it  would  seem 
that  Scotus  was  the  person  who  brought  the  M-ritings  of  Di- 
onysius the  Areopagite  from  Michael  Balbus  to  Louis  le  Debon- 
naire. As  tlie  absolute  proof  of  the  truth  of  this  communica- 
tion goes  very  far  to  settle  the  identity  of  St.  Paul  with  Apol- 


482  ANTIQUITY   UNVEILED. 

loniuH  of  Tyana,  as  well  as  of  the  New  Testament  itself  witli 
tlie  writinj^  of  A^)ollonius,  a  brief  aecoimt  of  Seotus  Erigeim 
may  not  be  out  of  place  here.  The  EncyeloiMedia  Americana 
sjiys  of  him  : 

"  Krijjeiia  (Jolin  Scotiis).  The  hirtii  place  of  this  eu»inent 
scliohir  and  metaphysician  has  Iteen  disputed;  notwitiistaml- 
ing  tlie  patronymic  usually  alVixed  to  his  name,  sifj^nifyiiij;  the 
Irishman,  tlie  weight  of  evidence  seems  to  predominate  in 
favor  of  Ayershire  in  Scotland.  At  an  early  age  he  visited 
Greece,  and  esi)ecially  Atliens,  wiiere  he  devoted  himself  \n 
the  study  of  Oriental  as  well  as  classical  literature,  and  became 
no  mean  proficient  in  logic  and  philosopliy.  Charles  the  IJald, 
king  of  France,  invite<l  him  to  liis  court,  and  encouniged  liiiu 
in  tile  production  of  some  metaphysical  dis(juisitions,  which 
gave  great  otrenee  to  the  cluircii  by  the  boldness  with  whicii  lie 
impugned  tlie  doctrines  of  transubstantiation  and  predestina- 
tion. J5ut  his  grand  oH'ence  was  the  translating  into  Latin  of 
a  i)retended  work  of  Dionysius  the  Areopagite,  tiie  supix)se<i 
fii"st  Ciiristian  preacher  in  France.  Many  passages  in  this 
treatise,  nhliough  jMipular  among  the  clergy  of  the  Kast,  were 
extremely  obnoxious  to  the  Romish  hierarchy  ;  and  a  perenn> 
tory  order  from  Pope  Nicliolas  to  diaries,  commanding  the 
immediate  transmissi(tn  of  the  culprit  to  Rome,  indu(vd  that 
monarch  to  connive  at  his(?scape  into  England,  in  preference 
to  delivering  him  up  to  the  vengeance  of  the  papal  see.  Alfred 
the  (Jreat  nceivi'd  I-higena  gladly,  and  placed  him  at  the  hea<l 
of  the  estaldishment  lately  foun(led  by  him  at  Oxford,  then 
called  the  King's  Itall,  and  now  more  genei-.illy  known  as 
Brazen  nose  College.  Here  he  continued  to  lecture  on  mathe- 
matics, logic  and  astronomy,  about  the  year  H~',) ;  afteran'si- 
deiice  of  a  little  more  than  three  years,  disputes  arising,  tra- 
ditionally said  to  have  proceeded  from  the  severity  of  his 
diseipline,  he  gave  up  his  i>rofessorshiji,  and  retired  to  the 
al)ln'y  of  ^lalmesbury,  where  he  again  superinteiuied  a  number 
of  jmpils,  whom  the  fame  of  his  learning  had  drawn  to  him. 
The  time  of  his  decease  or  murder — for  lie  is  said  to  have  been 
staiibe<l  to  df.ath  by  his  scholars,  with  iron  styles  or  bodkins, 
then  in  use  fur  writing — is  variously  stated  as  having  occuir.d 
in  the  years  S7l,  SSl,  K!»t) ;  it  is  however  more  credibly  Msseriid, 
that  thejealousy  of  the  monks  ratiier  than  the  insubordination  of 
his  pujiils,  was  the  real  cause  of  bis  d>atli,  in  as  niueli  ;;s  his 
lu'terodoxy  bat!  given  great  ollence  to  their  fraternity.  This 
statement  of  facts  has,  liowexcr,  Ixi  n,  with  cousi(Krabl.> 
jjrobabilily,  dispulcd  by  other  writers,  \\  lio  arc  of  opiiiion  that 
the  Eic^'lish  historians  baxt' confounded  John  Hcotus  Krigena 


LOUIS  THE  PIOUS.  483 

with  another  John  Scot,  abbot  of  Ethelinga^',  who  taught  at 
Oxford.  In  proof  of  the  latter  supposition,  Mackensie,  in  his 
first  volume  of  Scottish  writers,  quotes  a  letter  from  Anasta- 
sius  Bibliothecarius  to  Charles  the  Bald,  written  in  875,  which 
si^eaks  of  Erigeua  as  then  dead.  Doctor  Henry  in  his  History 
of  England,  thinks  it  probable  that  he  died  in  France.  A 
treatise  written  by  him  with  great  acuteness  and  metaphysical 
subtiltj',  De  Division  Naturae,  was  published  in  Oxford,  in 
folio,  by  Doctor  Gale,  in  1681.  A  work  of  liis,  against  transub- 
stantiation,  entitled  De  Corpore  at  Sanguine  Domini,  is  also 
extant,  printed  in  1558.  He  is  said  to  have  been  as  celebrated 
for  his  wit  as  for  his  learning." 

Through  the  coraniunication  of  the  spirit  of  Louis  tlie  Meek, 
we  have  the  fact  established  that  tlie  work  wliich  Scotus 
Erigena  translated  into  Latin,  was  really  the  MTitingof  Diony- 
sius  the  Areopagite,  and  not  a  pretended  work  of  that  author 
of  what  has  been  acknowledged  to  be  mystical  theologj-.  We 
have,  therefore,  in  that  Latin  translation  of  Dionj'sius's  theo- 
logical writings,  an  extant  approximation  to  the  theological 
teachings,  not  of  St.  Paul,  whose  convert  it  is  alleged  he  was, 
but  of  the  writings  of  Apollonius  of  Tyana,  whose  convert  he 
really  was.  This  most  important  theological  fact  is  made  posi- 
tively certain  by  the  damaging  blunder  of  the  writer  of  The 
Acts,  in  alluding  to  the  fact  that  Dionj-sius  the  Areopagite  was 
a  convert  to  the  preaching  of  Paul  at  Atliens.  Wo  can  verj'  well 
understand  why  the  work  that  Erigena  translated  was  pro- 
nounced spurious  by  the  Roman  hierarcliy,  and  why  they 
should  have  sought  to  destroy  the  man  who  possessed  such 
perfect  knowledge  of  the  real  origin  and  character  of  the  religion 
they  were  propagating  as  something  that  was  genuine  and  orig- 
inal. Why  should  the  translation  of  u  spurious  work  have 
caused  such  an  alarm  at  Rome?  If  it  could  liave  been  demon- 
strated that  the  work  attributed  to  Dionysius  the  Areopagite 
was  not  the  work  of  that  writer,  it  is  preposterous  to  suppose 
that  such  a  deadly  purpose  would  have  been  aroused  against 
Scotus  Erigena  ;  and  which  seems  to  have  followed  him  until 
his  murder  was  accomplished.  It  was  because  the  Roman 
hierarchy  could  not  successfully  deny  the  genuineness  of  the 
work  which  he  translated,  that  they  souglit  to  destroy  this 
man,  mIio  was  perhaps  alone  qualified  to  attest  its  genuineness. 
But  the  especial  point  we  want  to  make  in  this  connection  is, 
that  it  was,  in  all  probability,  Scotus  Erigena,  who  procured 


484  ANTIQUITY  UNVEILED. 

the  copy  of  Dionysius  the  Areopagite's  work  when  in  tlie  East, 
while  yet  a  young  man,  and  perfecting  liiinself  in  tlie  know- 
ledge of  classical  and  Oriental  literature.  On  his  return  from 
that  journey,  it  is  highly  probable  that  he  returned  by  way  of 
France,  where  he  became  known  to  Louis  the  Meek,  at  wliose 
instance,  and  under  whose  protection  he  published  his  Latin 
translation  of  the  theological  works  of  Dionysius  the  Areopagite. 
It  was  no  doubt  on  this  account  that  Charles  the  Bald,  tiie  sou 
of  Louis  the  Meek,  called  him  to  his  court,  and  became  his 
patron  and  protector  against  the  Roman  hierarcliy. 

In  view  of  all  the  facts  adduced,  we  are  impressed  with  the 
conviction  that  througli  this  communication  from  the  spirit  of 
Louis  the  Meek,  we  have  been  brought  to  the  threshold  of  tlie 
depository  in  which  is  to  be  found  the  long  kept  secret  of  tiie 
founders  and  propagators  of  tlie  Christian  religion,  the  know- 
ledge of  which  wlien  once  in  possession  of  the  world,  will  put 
an  end  to  the  impious,  mental,  moral,  and  spiritual  tyranny, 
which  has  so  long  been  perpetrated  by  them.  Notliiiig  is  more 
certain  than  that  we  have  a  Latin  version  of  the  theological 
teachings  of  Dionysius  the  Areopagite  in  the  translation  of 
Scotus  Erigena.  It  is  because  it  is  a  true  version  of  the  writings 
of  the  former  that  its  genuineness,  or  the  genuineness  of  the 
original  Greek,  from  which  the  translation  was  made,  has  been 
denied  l)y  Cliristian  writers.  The  spirit  says  tliat  Dionysius 
the  Areopagite  was  a  convert  to  tlie  doctrines  of  Apollonius, 
and  tauglit  his  Cliristosite  doctrines  combined  witii  tlie  Eleus- 
inian  mysteries  and  eeremonials.  It  is  undoubti'dly  this  evi- 
dent fact,  as  disclosed  in  Scotus  Erigeiia's  I^atin  translation, 
that  made  the  Catholic  Churcli  so  hostile  to  him  ;  and  to  seek 
to  discredit  the  work  he,  Seotus,  attributed  to  Dionysius  the 
Areopagite.  In  tlieir  hostility  to  that  learned  writer,  the 
Catliollc  hierarchy  betrayed  the  secret  they  sought  to  conceal, 
and  whicli  lias  bien  completely  revealed  by  tlu>  spirit  commu- 
nication of  Louis  the  Meek. 


CELESTINE  III.  485 


CEIiESTIl^E  III. 
A  Roman  Pontiff. 


•'I  SALUTE  YOU,  SIR: — I  am  here,  to-day,  as  a  friend,  al- 
though I  expected  to  come  as  a  foe.  I  thought  better  of  it.  It 
was  stated  Ijy  a  spirit  tliat  I  interfered  with  manuscripts  rela- 
ting to  the  Life  of  Apollonius  of  Tyana.  It  mus  not  with  that 
Avork  that  I  interfered  ;  but  it  was  with  the  writings  of  Pota- 
mon  and  Plotinus.  When  here  I  was  known  as  Pope  Celestine 
III.,  about  A.  D.  1190.  The  manuscripts  that  I  suppressed 
were  a  combination  of  the  Apollonian,  Gnostic  and  Plotinist 
schools.  Plotinus  was  nothing  more  nor  less  than  what  you 
call  a  medium.  We  called  it  inspiration.  He  Mas  influenced 
by  the  spirits  of  Plato  and  Pythagoras.  Those  manuscripts,  or 
what  is  left  of  them,  can  be  iFound  in  the  library  of  Florence.  I 
suppose  I  will  excite  the  rage  of  thousands  of  spirits  who  will 
curse  me  for  what  I  have  said,  and  charge  me  with  having  be- 
trayed my  trust.  But  I  am  weary  of  the  monotony  of  Cathol- 
icism. I  want  something  broader  and  more  liberal  ;  and  when 
I  return  to  my  sph-it  state  I  will  search  for  the  heavens  of 
philosophy  and  science.  I  feel  deeply  indebted  to  you  for  this 
opportunity  to  free  myself." 

I  translate  the  following  concerning  Celestine  III.,  from  the 
Biographic  Universelle  : 

"Celestine  III.  was  elected  pope  on  tlic  20th  of  March  1191. 
He  was  known  under  the  name  of  Cardinal  Hyacinth,  Deacon, 
with  the  title  of  St.  Mary.  He  was  aged  eighty-five  years,  and 
succeeded  Clement  III.  Upon  his  elevation,  Henry  VI.,  desig- 
nated emperor,  went  to  Italy  to  have  himself  crowned,  and  to 
claim  his  rights  over  Sicily,  as  chief,  under  Constance,  his  wife  ; 
but  as  he  appeared  at  the  head  of  his  troops  in  hostile  attitude, 
the  consecration  of  the  pope  Avas  deferred,  which  equally  re- 
tarded the  coronation  of  the  emperor.  The  Romans  went 
before  Henry,  and  promised  him  that  he  should  be  crowned  if 
he  would  give  up  his  castles  of  Tusculum,  which  disturbed 
tiie  country.  Henry  agreed  to  this  proposition.  It  is  said  tliat 
at  his  coronation  the  pope  pushed  tiie  crown  with  his  foot 
which  the  Cardinals  raised  and  placed  on  the  head  of  Henry. 
*    *  Celestine  zealously  urged  the  crusade  and  sought  to 

incite  the  princes  to  that  enterprise.     He  approved  of  tiie  crea- 


486  ANTIQUITY   UNVEILED. 

tion  of  the  Order  of  Teutonic  Knislits  whicli  Avas  formed  in 
Palestine.  He  exconiniunicated  Jjeoi)old,  Duke  of  Austria,  for 
having  held  King  Richard  a  prisoner,  against  the  rights  of  the 
people.  He  complained  against  the  divorce  of  Philip  Augus- 
tus ;  hut  did  not  follow  it  up.  The  end  of  that  allair  helonged 
to  later  times.  Pope  Celestine  died  on  8th  of  January,  IIDS, 
after  a  pontificate  of  six  years,  nine  months,  and  nine  days. 
Tiie  Cardinals  refused  to  allow  him  to  name  hi.s  successor  in 
his  last  moments,  under  pretext  that  the  election  ought  to  be 
free,  hut  in  reality  because  some  among  them  specially  as- 
pired to  succeed  him.  Innocent  III  bore  away  the  prize. 
There  are  extant  seventeen  lettei*s  of  Celestine  III." 

We  have  no  means  of  knowing  what  works  Celestine  III  had 
a  hand  in  destroying,  but  we  may  infer  that  as  he  was  suc- 
ceeded by  Innocent  III,  who  was  very  largely  concerned  in  the 
destruction  of  the  anti-Christian  literature  of  that  period,  that 
the  latter  only  sought  to  complete  a  work  whicli  hisi)redecessor 
had  begun  before  him.  As  we  have  no  certain  means  of  corrobo- 
rating this  connnunication  it  will  have  to  pass  for  what  it  is 
worth  on  the  mere  statement  of  the  spirit.  Tiiere  can  be  little 
doubt,  however,  that  the  writings  of  Potamon  and  Plotinus, 
■whatever  they  were,  were  what  the  spirit  describes  them,  as 
embracing  tlie  doctrines  of  Apollonius  of  Tyana,  the  Gnostic, 
and  Plotinist  ftchools,  and  it  is  ecpially  certain  that  they  have 
been  carefully  suppressed  by  the  Ilomau  Catholic  authorities. 


NEBVA.  487 


ffL.  COCCEIUS    fiE^VA. 

Emperor  of  Rome. 


I  SALUTE  YOU,  Sill :— I  am  afraid  that  during  j-our  mortal 
life  you  will  be  in  much  the  same  position  I  was.  i  found  it 
hard  to  maintain  j^eace  while  the  work  of  reform  was  a  neces- 
sity ;  but  nevertheless,  I  never  became  discouraged  in  trying 
to  do  as  nearly  right  as  I  could  under  the  circumstances  that 
surrounded  me,  although  my  reign  was  a  very  short  one.  I  am 
here  mainly  through  the  eflforts  of  the  hero  or  saint  of  my 
time,  ApoUonius  ot  Tyana.  He  was  in  Home,  when  I  was 
there,  for  a  short  period.  There  was  no  otlier  god  advocated 
by  Jiini  but  Christos  of  India,  whose  disciple  he  claimed  to  be  ; 
and  whose  doctrines  and  logic  he  expounded  in  my  time.  That 
he  was  the  Paul  of  the  Christian  Epistles  I  know,  because  he 
submitted  them  to  me  to  read  for  myself.  They  were  written 
in  tlie  Latin  and  Greek  tongues  by  liimself.  I  allowed  him 
full  sway  during  my  reign,  and  upon  one  ground  only — not 
that  I  believed  what  he  taught,  but  simply  bectuise  he  was  a 
Pythagorean  as  T  Mas  myself.  The  real  secret  of  my  becoming 
an  emperor  of  Rome  was,  that  I  belonged  to  the  secret  order  of 
the  Pythagorean  Brotherhood.  As  to  whether  there  was  any 
other  god  than  Cliristos  tauglit  in  those  days,  I  will  say,  that 
there  were  about  fifteen  of  them,  among  which  the  most  promi- 
nent w^ere  Prometheus  of  the  Greeks,  Horns  of  the  Egyptians, 
and  Hesus  of  tho  Scandinavians.  These  were  the  principal 
Saviours  of  men  that  were  preached  in  my  day.  The  founda- 
tion of  the  history  of  each  and  all  of  them,  as  far  as  I  can  give 
it,  was  tlie  theory  of  a  woman  overshadowed  by  a  god,  who 
gave  birth  to  a  divine  man.  I  would  further  say  that  in  my 
day,  at  Rome,  all  religions  seemed  to  drift  towards  the  central 
theory  of  a  great  god,  who  had  a  son  who  would  die  to  save 
the  world.  But  from  manuscripts  written  at  least  four  thou- 
sand years  before  my  time,  the  same  idea  seemed  to  pervade 
all  ceremonies  and  observances,  but  in  every  case  relating  to 
the  great  Sun  of  Light  that  yon  behold  above  you.  It  was  use- 
less for  ApoUonius  to  try  to  convince  me  of  the  existence  of  a 
god,  or  a  son  of  a  god;  I  being,  in  fact,  initiated  into  a 
thorough  understanding  of  tlie  secrets  of  the  Order  of  Light 
— that  light  tliat  ligliteth  all  men  tliat  cometh  into  (lie  work!. 
[Was  that  a  Pythagorean  idea?]     It  was.     As  to  the  spiritual 


488  ANTIQUITY   UNVEILED. 

manifestations  occurring  through  Ai)ollonius,  although  they 
were  grand  in  tlioir  way,  yet  similar  manifestations  were  c«)m- 
mon  in  my  day.  There  were  many  astrologers  of  my  court 
through  whom  the  same  phenomena  occurred.  I  believe  I 
have  said  all  that  it  is  necessary  for  me  to  state  at  this  time.  I 
thank  j'ou  for  the  opportunity  you  have  given  me  to  do  it. 
[How  did  your  being  a  Pythagorean  influence  your  election  as 
emperor  of  Rome?]  That  order  had  gained  great  power 
among  the  nobility  of  Rome  and  Greece.  It  was  almost  un- 
known to  the  common  people.  The  order  was  composed  of 
the  aristocracy,  and  its  members  united  to  forward  my  eleva- 
tion.    I  am  Cocceius  Nerva,  emperor  of  Rome." 

Refer  to  Biographic  Universelle  for  account  of  Nerva. 

The  spirit  of  Nerva  tells  us  that  it  was  mainly  through  the 
efforts  of  the  spirit  of  Apollonius  of  Tyana  that  he  was  present 
to  give  his  testimony  concerning  what  he  knew  about  the  life 
and  writings  of  the  great  Cappadocian  sage.  No  spirit  had  a 
greater  reason  than  he,  to  desire  that  that  testimony  should 
be  given  to  the  world.  Nerva  tells  us  that  Apollonius  was, 
for  a  short  time,  at  Rome,  in  his  time;  and  that  while  there 
he  expotiiKk'd  the  <loctrines  and  logic  of  the  Christosof  India. 
It  is  true  that  the  sj)int  does  not  tell  us  when  it  wa.s  that  this 
visit  of  Apollonius  to  Rome  took  place.  It  is  a  historically 
known  fact,  however,  that  Ajxillonius  was  at  Rome  several 
times  during  his  life,  and  the  last  time  during  the  reign  of 
Domitian  which  occupied  the  period  from  A.  D.  81  to  90.  At 
that  time  Apollonius  nuist  have  been  a  very  old  man.  It  was 
most  probably  during  that  period  that  Nerva  met  him  at 
Rome,  perhaps  during  the  six  years  that  Nerva  was  associated 
'vith  Domitian  in  the  consulship,  from  A.  I).  90  to  itfi.  The 
spirit  says  tliat  Apollonius  subniittecl  his  ei)istles  to  him  for 
perusal,  and  that  lie  knows  tiiciu  to  be  t lie  so-called  I'anline 
(•pistl(>s.  He  says  tlial  he  did  not  interfere  with  the  Cluistos 
Icacbings  f»f  Apollonius,  because  they  wer»»  both  initiated 
nieml)ers  of  the  Pythagorean  lirotherhood.  He  frankly  states 
that  he  did  not  agree  with  A))ollonius's  Hindoo  t<a<'liinirs,  he 
adhering  to  the  Pythagorean  philosophy.  Tliis  adlierenci' to 
Pvl  liairoreanism,  the  sjiirit  tells  us,  w  :is  I  he  neans  of  iiis  being 
•  •h(»rn  eniptTor,  llian  which  iiotiiiiig  i^  more  |iri>t>;iblc.  We 
venlnn-  (osay  lliat  Ibis  was  (be  true  reason  of  Ncrva's  eleva- 
tion, allbi-nuli  lie  \s  a.^  held  I'or  conspiracy  that  rid  the  Roman 
emj)ire  of  ilie  lyraii!  Doiiiiliaii. 


NERVA.  489 

The  spirit  tells  us  that  there  were  fifteen  other  gods,  besides 
the  Hindoo  Saviour  Christos,  who  were  worshipped  at  Rome 
in  his  time  ;  among  whom,  Prometheus,  Horus  and  Hesuswere 
the  most  prominent.  He  says  they  were  all  based  upon  the 
same  theological  theories.  A  god-begotten,  virgin-born  man, 
v.ho  was  to  die  to  save  the  woild.  If  this  was  so,  it  is  not  diffi- 
cult to  know  where  the  Christians  borrowed  that  heatlien  idea 
from  ;  although  it  was  very  old  when  it  was  made  the  founda- 
tion of  the  so-called  Christian  theology. 

Tlie  spirit  speaks  with  great  indifference  as  to  the  medium- 
istic  gifts  of  Apollonius.  It  would  seem  that  while  the  spirit 
had  great  regard  for  Apollonius  as  a  philosopher  and  a  Pytha- 
gorean, that  he  took  very  little  interest  in  his  Oriental  mysti- 
cism. This  testimony  is  therefore  all  the  more  valuable,  for  it 
is  free  from  the  bias  of  partiality.  "When  the  spirit,  therefore, 
testifies  that  he  knows  from  personal  knowledge  that  Apollo- 
nius was  the  author  of  the  epistles  attributed  to  St.  Paul,  the 
Christian  Jew,  we  ought  to  have  some  very  good  reason  to  do 
so,  before  we  adjudge  that  testimony  to  be  untrue. 

While  there  are  only  general  reasons  for  regarding  this  com- 
munication authentic  and  true,  yet  those  general  reasons  are 
very  strong,  and  entirely  consistent  with  probability.  There 
we  must  leave  the  matter. 


490  ANTIQUITY   UNVEILED. 


H^I^OCEflT  III. 

Pope  of  Rome. 


The  spirit  who  gave  the  following  communication  was  cvi- 
<lently  unwilling  to  testify  what  he  knew  concerning  the  true 
history  of  the  time  in  which  he  lived  ;  under  protest,  however, 
his  statement  was  as  follows  : 

"  I  do  not  want  to  speak,  but  I  am  caught  in  the  working  of 
my  own  trap.  Tliere  are  two  kinds  of  pyschology — one  in 
wliich  it  is  necessary  that  a  mortal  shall  perform  the  operation 
— in  the  other,  a  spirit  is  the  operator  upon  a  spirit  through  a 
medium.  Myself  and  other  spirits  have  been  using  this  latter 
phase  of  psychology  to  defeat  all  efforts  exerted  in  the  direction 
of  what  you  call  progression.  To-day  I  am  such  a  psycholo- 
gized spirit,  and  I  am  held  by  four  minds— one  is  the  spirit  of 
Aronomar,  another  Leibig,  and  acting  with  them  are  Franklin 
and  Jefrerson.  I  am  closely  watched  in  wliat  I  say,  and  nuist 
speak  the  truth  ;  wiiat  I  will  say,  therefore,  will  be  positive, 
brief,  and  to  the  point.  I  suppose  there  never  was  a  person  in 
power,  who,  in  tiie  course  of  his  mortal  life,  exercised  his  will 
more  severely  than  myself— in  fact,  I  was  known  as  theenemy 
of  princes  and  heretics.  A  I'ope,  preceding  my  time,  had 
made  all  temporal  power  subordinate  to  the  spiritual  jxjwer, 
so-called,  of  tiie  Cluirch  ;  but  in  my  time,  not  long  afterwards, 
there  was  a  united  ell'ort  of  princes  and  prelates  to  free  them- 
selves from  the  absolute  i)<)wer  of  the  Church  of  Home.  One 
of  my  most  deadly  enemies  was  All)ert  of  Cologne,  thongli  he 
was  a  seeming  friend.  tSo  artful  was  he,  in  protecting  himself, 
however,  tiiat  1  could  find  no  i)retext  by  which  I  could  convict 
him  of  treachery.  This  All»«'rt  of  Cologne  was  the  teaclier  of 
Thomas  Afiuinas,  afterwards  called  Saint  Thomas  Acpiinas. 
Vou  will  remember  a  cominunieation  from  tiie  spirit  of 
Cyriilus  liUcaris,  patriarcli  of  Constantinople,  in  regard  to  a 
crlfltrated  copy  of  the  Scripture,  sent  by  him  to  the  king  of 
I'^iij^land.  It  is  in  what  is  calirtl  vellum,  and  beautifully  bound. 
It  lacks  just  twelve  pages  of  being  perfect.  They  were  taken 
away  and  eopieil  liy  .Mlx-rt  of  Coloiinc.  Those  twelve  pagi'S 
and  thf  marginal  notes,  establisiud  tlic  fact  that  that  liook 
was  a  IMoliiiian  or  Kelccticmaniiscrii)!,  or  scripture,  com  I  lining 
tiic  Apolioiiiau  and  Cbiislo^ite  syslcnis  in  conlradisliiictioii  to 
o\n'  saert'd  books  of  that  time,  whieii  were,  in  reality,  i)Ut  eopies 


INNOCENT    III.  491 

of  tlie  writings  of  Marcion  and  Lucian,  in  relation  totlie  Ureek 
god  Prometheus.  The  latter  were  preferred  because  tliay  were 
less  liable  to  be  disputed,  and  there  was  no  historical  evidence 
to  disprove  them,  except  what  was  entirely  in  the  hands  of  the 
Roman  Catholics.  Tlie  Apollonian  sj'stem  was  so  well  sup- 
jKirted  by  historical  evidence  in  my  time,  that  it  could  not  be 
disputed.  But  the  Marcion  and  Lucian  system  was  in  such  a 
position  that  its  enemies  could  bring  nothing  against  it  histor- 
ically. ItwasthissystemofMarcion  and  Lucian  tiiat  Hildebrand 
and  myself  soughttoestablishbeyondany  power  to  overthrow  it. 
I  am  desired  further  to  state  that  ps^'chology  is  the  main 
instrument  used  by  spirits  to  lead  those  astray,  who  seek  to 
give  the  truth  of  spirit  intercourse,  with  mortals,  to  the  world. 
By  our  psychological  power  exerted  upon  them  we  confuse 
their  senses,  and  thus  cause  them  to  act  in  ways  that  will  lessen 
or  destroy  their  influence.  The  fact  is  that,  as  spirits,  we  are 
adepts  in  the  use  of  this  power  ;  and  wc  use  it  for  the  purpose 
of  propagating  our  ideas  wherever  we  think  it  will  serve  our 
purposes.  We  often  carry  this  power  to  the  extent  of  obsessing 
and  possessing  those  whom  we  feel  can  obstruct  the  propagation 
of  our  views.     I  was  known  as  Innocent  III." 

Refer  to  the  American  Cyclopaedia  for  account  of  Innocent  III. 

The  reader  can  well  judge,  from  the  sketch  of  the  life  of 
Innocent  III  in  the  American  Cyclopiedia,  how  far  the  com- 
munication which  purports  to  come  from  his  spirit  is  charac- 
teristic of  him.  We  feel  so  sure  of  the  identity  of  the  spirit  and 
the  authenticity  and  correctness  of  thecoramunication,thatwe 
feel  little  inclined  to  multiply  words  in  that  connection.  That 
the  spirit  was  a  most  reluctant  and  unwilling  witness  was  man- 
ifest not  only  by  the  tenor  of  his  communication,  but  still  more 
by  his  manner  while  controlling  tlie  medium.  The  hesitation 
with  which  he  uttered  each  sentence  sliowed  how  Avillingly  he 
would  have  left  the  control  if  he  could  possibly  have  done  so. 
And  now,  wliat  is  the  great  lesson  which  his  communication 
teaches?  Nothing  less  than  the  laws  of  psychology  are  under- 
stood and  used  by  spirits  such  as  he  himself  Avas  and  is,  to  con- 
trol the  actions  of  men,  by  psychologically  inspired  or  jiroduced 
delusions  in  the  minds  of  those  whom  they  desire  to  use,  to 
promote  their  immediate  aims  and  ends.  Perhaps  no  man  mIio 
ever  live  and  figured  prominently  in  human  affairs,  better 
understood  the  psychological  power  wielded  by  the  Roman 
Cluircli,  than  Innocent  III.  Certainly  no  one,  not  even  tlie 
great    Hildebrand,   to   whom  the  spirit  refers  and  who  was 


492  ANTIQUITY   UNV'EILKD. 

known  to  history  as  Gregory  VII.  or  the  Great  Gregory,  wielded 
and  used  that  psychohigical  power  with  more  unlimited  and 
almost  uniform  success.  Such  was  his  earth-life  as  it  was  made 
manifest  by  his  history.  It  is  the  si)irit  of  this  man,  who  is 
compelled,  by  a  similar  but  more  irresistible  psychological 
power,  to  return  to  the  earth  and  through  the  mortal  organism 
of  a  medium  njake  known  the  fact  that  for  six  hundred  and 
sixty-eight  j-ears,  since  he  passed  to  the  spirit  life,  he  and 
his  Roman  Catholic  spirit  coadjutors  have  been  using,  as  adepts 
in  the  knowledge  and  use  of  psychological  laws,  a  vast  power 
over  the  minds  of  humanity,  of  which,  in  their  self-deluded 
condition,  they  have  been  wholly  unconscious.  But  further 
than  this,  he  is  forced  to  admit,  that  while  engaged  in  that 
fearful  work  of  deception  and  wrong  he  had  come  in  contact 
with  a  psychological  power  that  had  taken  him  captive,  and 
rendered  him  helpless  for  the  time  to  conceal  the  truth  in  rela- 
tion to  the  infernal  work  in  which  he  had  been  so  long  engaged. 
This  spirit  seems  to  have  supposed  that  he  was  being  compelled 
to  disclose,  for  tiie  first  time,  the  fact  that  psychological  laws 
operated  even  more  fully  as  between  spirit  and  spirit,  than 
between  spirit  and  mortal,  or  mortal  and  mortal.  In  this  he 
was  mistaken,  for  many  spirits  before  him  have  testified  even 
more  strongly  to  the  same  fact.  It  is  none  the  less  important, 
however,  tliat  weshouid,  one  and  all,  as  students  of  psychological 
laws,  weigh  deeply  the  testimony  of  this  imperious  and  obdurate 
spirit  bigot  and  tyrant.  It  is  some  compensation  to  us  in  our 
deadly  grapple  with  this  sjjirit  power  of  darkness,  to  know  that 
we  have  it  in  our  power,  to  aid  in  overcoming  a  psychological 
jiower  that  has  ruled  the  world  with  a  rod  of  iron,  and  which 
would  have  continued  to  rule  it  unipiestioned  but  for  the  pow- 
erful and  beneficent  spirit  forces  that  have  made  Modt-rn 
Spiritualism  a  possibility.  By  tiie  liglit  which  they  are  letting 
in  on  the  dark  doings  of  i)riestcraft,  the  world  is  rapidly  lu'coni- 
ing  informed  as  to  the  agencies  by  means  of  whicli  they,  the 
priesthood,  have  managed  to  enslave  their  fellowmen  both  as 
mortals  and  as  disembodied  spirits. 

In  liiis  instance  the  spirit  seenu-il  to  understand  wlio  his 
captors  were,  and  the  unavoldalile  neci-ssity  he  was  under  to 
(ell  only  that  wliich  was  true.  Tliere  is  soniel  iiing  very  UKirked 
alxiut  I  lie  cdiMpiirisuii  whieli  IiiiM»eint  III.  makes  l»t  we»ii  his 
own  hi  hi  lis  and  pulley  and  lliat  ul'  llildihrand  or  (iregorv  VII. 


INNOCENT   III.  493 

He  says  :  "A  pope  preceding  my  time  liad  made  all  temporal 
power  subordinate  to  the  spiritual  power,  so-called,  of  the 
Church  ;  but  iu  my  time,  not  long  afterwards  there  was  a  united 
effort  of  princes  and  prelates  to  free  themselves  from  the  abso- 
lute power  of  the  Church  of  Rome."  He  admits  that  among 
those,  in  the  church,  who  opposed  his  imperious  exercise  of 
power  was  Albert  of  Cologne  ;  and  that  he  sought  to  find  some 
pretext  to  charge  him  with  treachery,  but  without  avail.  It 
was  the  aim  of  Gregory  VII.  to  strengthen  the  temporal  power 
of  the  Church  as  a  barrier  behind  which  the  spiritual  power 
could  be  secure  and  permanent ;  on  the  other  hand  Innocent 
III.  gave  his  whole  attention  to  wielding  the  spiritual  power 
of  the  Church  without  any  reference  whatever  to  the  exercise 
of  temporal  power.  Thus  while  the  aim  and  object  of  both 
those  greatest  of  the  popes  was  the  same,  to  wit ;  the  establish- 
ment of  the  supremacy  of  the  Roman  Catholic  power,  their 
methods  of  effecting  it  were  quite  opposite,  although  supple- 
mental of  each  other.  Not  only  so,  but  the  use  of  the  spiritual 
power  of  the  Church  by  Innocent,  was  by  far  more  potent  and 
successful  than  were  the  temporal  means  which  the  Great 
Gregory  resorted  to,  to  accomplish  the  same  thing.  I  must, 
however,  leave  this  most  instructive  portion  of  the  communi- 
cation without  further  comment  and  pass  on.  The  name  of 
Albert  was  mentioned,  no  doubt,  because  of  his  connection 
with  the  Codex  Alexandrinus  about  which  Innocent  directly 
testifies,  and  in  order  that  the  reader  may  know  to  what  copy 
of  the  Scriptures  Innocent  alluded  to,  I  will  refer  our  readers  to 
the  account  of  that  celebrated  copy  of  the  New  Testament,  as 
given  in  the  Encyclopaedia  Britannica. 

In  the  communication  of  Innocent  III.  in  relation  to  the 
real  nature  of  the  Alexandrian  MS  of  the  Christian  liible,  as 
it  is  called,  we  have  one  of  those  surprises  which  have  so  fre- 
quently attended  the  deliverance  of  these  remarkable  testimo- 
riies  by  the  spirits  of  those  who  had  personal  knowledge  of  the 
facts  to  which  they  have  respectively  testified.  In  numerous 
instances  we  have  had  the  most  unquestionable  spirit  testi- 
mony to  the  fact  that  orthodox  Christianity  was  nothing  more 
nor  less  than  a  slightly  modified  version  of  the  teachings  of 
Apollonius  of  Tyana  in  relation  to  the  Hindoo  Saviour  of  men, 
Chrishna,  or  Christos,  as  he  was  called  by  Apollonius  and  his 
Greek  disciples  ;  we  say  unquestionable  testimony,  because  the 


494  ANTIQUITY   UNVKILED. 

testimony  of  those  spirits  was  so  clearly  corroborated  by  a  vast 
array  of  historically  recorded  facts  as  to  leave  no  room  for 
doubt  as  to  its  correctness.  But  now  we  have  the  positive  tes- 
timony of  a  most  unwilling  witness,  none  other  than  the 
haughty  and  imperious  pontitr,  Innocent  the  III.,  testifying 
to  tlie  fact  tliat  he  knew  that  the  religion  which  he  taught,  in 
the  name  of  Jesus  Ciirist,  had  no  relation  whatever  to  that 
God,  Son  of  God,  or  alleged  divinity.  He  tells  us  that  he 
knew  of  the  existence  of  tlie  Alexandrian  yiH  of  tlie  Scrii>- 
tures  which  was  sent  bj'  Cyrillus  Lucaris  to  king  Cliarles  I.  of 
England  in  1G28.  The  spirit  of  Innocent  III.  tells  us  that  that 
manuscript  contains  tiie  Eclectic  version  of  the  Apollonian 
and  Cliristosite  systems,  which  would  indicate  that  Apollonius 
did  not  teach  essentially  a  Christositesystem  but  one  sufTiciently 
analogous  to  the  latter  to  admit  of  their  being  combined  in 
accordance  witli  the  fundamental  principle  of  Eclecticism. 
But  this  is  not  all,  the  spirit  further  tells,  that  Marcion  and 
Lucian,  or,  in  other  words,  the  evangelists,  iVIark  and  Luke, 
undertook  to  adapt  the  teachings  of  Apollonius  to  the  doc- 
trines concerning  the  (Jreek  Saviour  Prometheus  ;  and  that  the 
versions  of  Marcion  and  Lucian  were  preferred  by  the  Christ- 
ian priesthood  because  they  were  less  liable  to  be  disputed  as 
being  authentic,  and  there  was  no  historical  evidence  except 
what  was  in  the  hands  of  the  Ciirlstian  authorities,  that  could 
be  used  to  discredit  tiiem.  Nor  is  tills  all,  for  tiie  si)irlt  g(K's 
further,  and  tells  us,  that  in  his  time,  as  late  as  121(>,  the  Apol- 
lonian system  was  so  well  supported  by  historical  evidence 
that  it  could  not  be  disputed.  This  is  a  truly  startling  disclos- 
ure of  the  wilful  deception  that  was  i)ractised  in  the  name  of 
Jesus  Ciirist,  by  the  lloman  Catholic  Cliurdi  of  tlie  tliirteentli 
century,  of  which  church  Innocent  was  a  most  dlstlnguislied 
representative.  But,  as  if  to  empluisi/.e  tills  self-condemnatory 
diselosure,  the  spirit  says  :  "  It  was  tliis  system  of  Marcion 
and  Lucian  that  Ilildebraiid  and  myself  souglit  to  estat)lisli 
beyond  all  power  to  overt lirow  it."  It  is  a  fact  that  tlie  si»irit  of 
Hlldebrand  or  (Jregory  VI  I.,  aho  called  the  ( Jreat  (Jregory.long 
before  returned,  aJid  through  the  same  medium  confessed  that 
he  ordered  the  Lil)rary  of  tlie  Palatine  Apollo,  at  Home,  to  be 
burned  (about  lUSO)  in  order  to  destroy  tlie  historical  pnxif 
there  collected  and  deposited,  of  the  Apollonian  origin 
and  character    t>f   the    Christian    religion.      That    Innocent 


INNOCENT    III.  495 

III.  should  connect  himself  with  Gregory  in  seeking  to 
complete  the  concealment  which  the  latter  begun,  by  that 
crime  against  learning  and  truth,  of  burning  the  most  valua- 
ble depositories  of  knowledge  which  tlie  world  ever  possessed, 
shows,  in  the  most  remarkable  manner,  that  the  spirit  was  not 
only  telling  the  truth  in  what  he  said,  but  that  he  fully  under- 
stood the  crushing  import  of  his  testimony  as  against  the 
deception,  in  which,  as  a  Roman  Pontiff,  he  had  borne  so 
prominent  and  important  a  part. 

But  this  is  very  far  from  being  all  that  the  reference  of  this 
spirit  to  the  Alexandrian  Vei'sion  of  the  Scriptures  demon- 
strates. That  renowned  manuscript  seems  to  bear  within  itself 
the  most  unquestionable  evidence  of  the  truth  of  what  Inno- 
cent III.  said  concerning  it.  He  told  us  that,  while  it  was  in 
reality  an  Apollonian  or  Eclectic  Scripture  that  it  was  such 
scripture,  as  modified  by  Mareion  and  Lucian,  to  adapt  it  to 
the  Greek  doctrines  concerning  Prometheus,  the  Greek  Saviour. 
Now  as  the  reader  has  seen,  that  celebrated  version  does  not 
contain  the  twenty-four  first  chapters  of  Matthew's  Gospel ; 
does  not  contain  from  John  vi,  50  to  vii,  52,  and  does  not  con- 
tain from  2.  Cor.  iv,  13,  to  xii,  6.  Why  those  portions  of  what 
were  established  as  canonical  Christian  Scriptures  are  absent 
in  the  Alexandrian  MS.  we  are  not  told  by  those  who  have 
made  a  critical  examination  of  tliat  celebrated  and  very  ancient 
version  of  the  New  Testament.  Tliat  it  is  a  mutilated  produc- 
tion, or  copy  of  some  older  manuscript  or  manuscripts,  is  very 
certain,  but  by  whom  mutilated,  to  what  extent  mutilated,  or 
to  what  end,  we  can  only  conjecture  with  the  present  light 
before  us.  But  there  is  one  very  significant  fact  wliich  goes 
very  far  to  corroborate  the  testimony  of  spirit  Innocent  III. 
and  that  is  that  while  the  Gospels  of  Mark  and  Luke  are  given 
in  full  and  without  mutilation  in  the  Alexandrian  Version, 
nearly  the  whole  of  the  Gospel  of  jNIatthew  is  gone  and  a  very 
important  part  of  the  Gospel  of  John,  as  well.  Now,  nothing 
is  more  certain  than  that  the  Gospels  of  Matthew  and  John  con- 
tained substantially  the  teachings  of  Apolloniusand  the  Essenes 
in  the  first  century,  while  the  Gospels  of  Mareion  and  Lucian 
were  but  modified  versions  of  the  two  older  and  first  named 
Gospels,  and  in  no  sense  original  gospels.  It  is  ti'ue  Innocent 
III.  does  not  claim  that  he  had  anything  to  do  with  suppress- 
ing tlic  portions  of  the  Alexandrian  MS.  which  seem  to  be  miss- 


496  ANTIQUITY  UNVEILED. 

ing  ;  and  we  may  tlicreforo  infer  tliat  the  MS.  did  not  contain  the 
missing  portions  of  Canonieal  scriptures  iii  his  time,  hut  he  states 
that  Alhert  of  Cologne  did  mutihito  it,  by  removing  twelve 
pages  of  it,  wiiich,  in  connection  witli  marginal  notes  that 
estahlislied  tl»e  fact,  that  that  celehrated  writing  was  hut  a 
njoditled  version  of  the  writin'^s  of  Apollonius  of  Tyana,  and 
the  Kclectic  school  of  which  Plotinus  was  so  distingnisheil  an 
exponent,  and  which  school  made  t'.ie  teacliings  of  Apollonius 
so  prominent  a  feature  of  their  system  of  theology  and  philoso- 
phy- 

At  this  point  the  spirit  manifested  great  anxiety  to  leave  the 
control  of  the  medium,  but  he  was  not  permitted  to  do  so  by 
the  psychological  power  that  held  him  against  his  will.  Find- 
ing he  would  not  be  released  until  he  had  emphasized  what  he 
had  only  partially  disclosed  at  the  opening  of  his  communica- 
tion, he  said  : 

"I  am  desired  further  to  state  that  psjx-hology  is  tiie  main 
instrunient  used  by  spirits  to  lead  tiiose  astray  who  seek  to  give 
the  truth  of  spirit  intercourse  witii  mortals  to  the  world.  By 
our  psychological  power  exerted  upon  tliem,  we  confuse  their 
senses,  and  thus  cause  them  to  act  in  ways  that  will  lessen  or 
destroy  their  inlluence.  The  fact  is  that  lus  spirits,  we  are 
ndej>ts  in  the  use  of  this  po.ver  and  we  use  it  for  tlie  purpose  of 
propagating  our  ideas,  wherever  we  tiiink  it  will  serve  our 
purposes.  We  often  carry  this  i)ower  to  tiie  extent  ofohsessing 
and  possessing  those  whom  we  feel  can  obstruct  the  propagation 
of  our  views." 

I  have  thought  it  well  to  repeat  this  long  paragraph  of  the 
comniunicatii)n,  in  order  to  impress  its  importance  upon  the 
attention  of  the  reader.  This  spirit  utterance  comes  from  one 
of  the  most  powerful  and  succi'ssful  psychologists  that  ever 
swayed  the  thoughts  and  actions  of  mankind,  by  his  masterly 
exercise  of  that  mysterious  power.  As  a  spirit  he  continued, 
as  he  testifies,  to  exercise  that  power  upon  spirits  and  mortals, 
as  an  adept  in  the  knowledge  of  its  use.  Who  can  doubt  but 
that  every  step,  stage  and  condition  of  tiie  move  iiiciit  known 
as  Modern  Spiritualism,  has  been  beset  and  interfen-d  with  by 
tiiis  terrii)le  opposing  jxjwer?  Iti  view  of  this  undoulited  fact, 
what  is  the  lesson  it  teaches  and  wiiat  the  duties  it  imints  out, 
to  every  friend  of  Spiritual  truth?  Is  it  not  that  theysliould 
be  ever  on  tiieir  guard  against  tiie  operation  of  tliis  sul)tle  hos- 
tile power,  and  in  every  possible  way  studiously  avoid  eoMtrib- 


INNOCENT   III.  497 

uting  to  its  successful  exercise,  by  the  most  rigid  observance  of 
rectitude  on  their  part,  and  tlie  avoidance  of  condemning 
mediumistic  sensitives  for  tliouglits,  words,  and  actions  wliich 
are  less  tlieir  own  tlian  those  of  their  spiritual  enemies,  who 
besiege  them  and  seek  to  degrade  them  by  the  exertion  of  their 
infernal  influence  over  them.  If  Spiritualists,  generally,  would 
pursue  this  most  reasonable  coui-se,  in  the  very  nature  of  things, 
the  fell  influence  of  these  si3irit  enemies  of  human  welfare 
would  soon  be  rendered  impotent  to  do  further  harm,  and  they 
would,  themselves,  be  relieved  from  a  spirit  condition  that  at 
least  njust  be  misery  itself.  So  long  as  Spiritualists  continue 
to  cling  to  the  creeds,  dogmas,  doctrines,  tenets,  ceremonies, 
observances  and  practices  to  Avhich  these  spirit  bigots  devoted 
their  mortal  lives,  just  so  long  are  they  contributing  to  the  con- 
tinuance of  a  power  iu  spirit  life  which  is  descending  with 
crushing  force  upon  us,  and  staying  the  march  of  human  pro- 
gress as  nothing  else  could  or  would  do.  It  is  right  at  this 
point  where  the  final  battle  is  to  be  fought,  which  is  to  give  a 
final  triumjih  to  truth  over  error  ;  and  tliis  seems  to  be  the  very 
point  which  so  many  half-hearted  friends  of  truth  in  the  Spir- 
itual ranks  seem  so  much  to  dread  and  to  desire  to  avoid.  To 
these  mistaken  friends  we  would  say  :  Think  not  that  Truth 
and  Error  can  continue  to  exist  together.  One  or  the  otlier 
must  and  will  prevail.  For  Jong  and  weary  centuries  Error 
has  borne  almost  unquestioned  sway  ;  and  it  stands  to-day 
demanding  not  only  toleration,  but  abject  obedience.  Spirit- 
ualism has  given  formal  notice  to  Error  that  she  must  yield  lier 
power  ;  and  demands  of  those  who  would  follow  lier  lead,  that 
they  bear  themselves  like  men  and  women  who  have  turned 
their  faces  finally  and  forever  in  the  direction  of  light,  liberty', 
and  progress.  There  is  but  one  kind  of  Spiritualism,  and  that 
is  Radical  Spiritualism  ;  all  else  is  only  Spiritualism  in  name. 
Tlie  man  or  women  who  approves  of  anything  that  is  openly 
or  secretly  opposed  to  Spiritualism,  is  practically  an  enemy  to  it, 
whatever  they  may  claim  to  be  to  the  contrary.  The  communi- 
cation of  Innocent  I II.  makes  tliis  sufficiently  evident.  Heed 
it,  friends,  for  it  shows  where  and  how  the  victory  for  Truth  is 
to  be  won.  The  sentence  with  which  this  captured  spirit 
enemy  of  Truth  ck)sed,  shows  how  utterly  incapable  he  was  of 
profiting  by  his  experience  at  the  hands  of  more  powerful  and 
advanced  spirits  than  himself.     He  was  conscious  that  his 


498  ANTIQUITY   UNVEILED. 

power  to  eflect  further  deception  was  f?one,  and  left,  cursing 
those  who  had  been  tlio  means  of  breaking  it.  He  was, 
however,  a  wiser  spirit  than  wiien  he  came,  and  may  we  not 
ho{>e  a  better  one. 


Or  Albert  the  Great. 


"My  best  GREETixa  TO  YOU  :— During  my  mortal  life  I  was 
claimed  as  one  who  was  deeply  versed  in  the  sciences  of  my 
day,  but  my  biographei"s,  after  my  death,  thouglit  I  had  shown 
a  wealiiiess  in  regard  to  one  science,  which  is  called  Astrology. 
They  have,  however,  made  a  niistake  as  to  what  I  understood 
astrology  to  be.  As  a  priest,  I  had  no  other  way  to  reach  the 
minds  of  my  people  than  by  disguising  what  I  sought  to  teach 
them.  I  therefore  taught  certain  planets  affected  the  life  of 
nian.  If  I  had  taught  openly  what  I  thus  sought  to  impart  to 
them,  I  would  have  been  burned  as  a  heretic  ;  so  I  used  that 
.science  in  an  allegorical  and  metaphysical  sense,  to  convey 
imi)<>rtuiit  truth  to  the  minds  of  those  whom  I  wished  to  reach. 
And  1  will  here  say,  that  the  astrologers,  from  the  tenth  to  the 
lifteenth  century,  were  of  the  utmost  in»|K)rtance  to  humanity, 
in  keeping  science  alive.  Througli  astrology,  I  was  enabled 
to  teacii  wiio  liie  real  Jesus  was,  and  to  show  that  the  whole 
story  was  borrowed  from  tiie  stars.  To  those  who  had  my 
explanatory  key,  whidi  I  furnished  to  those  whom  I  wished  to 
understan(l  me,  the  truth  was  known.  Hy  tl»is  means  I  helped 
to  build  up  a  system  wiiicli  was  afterwards  taken  u|>  by  liie 
pliilosopliers  and  scientists  of  the  seventeentli  century,  and 
which  you,  of  the  ninet<M'nth  century,  are  reaping  the  benefits 
of.  Many  commentators  of  the  pres(>nt  age  say  that  soine  of 
tiie  greatest  i»)ti>Iiects  of  the  midtlleages  ruined  themselves  by 
advocating  astrology;  but  to  them  F  would  say,  they  do  not 
know  what  the  real  motive  of  their  action  was.  Had  fh<-v 
known  it,  they  would  have  hesitated  before  they  condemned. 
I  know  of  no  misery  that  can  ciiual  that  of  the  life  of  a  man 
who  lives  in  an  aire  wiien  he  can  hardly  tind  one  mind  with 
whicii  ill!  can  liold  converse.  Therefore  I  turned  totlie  inner 
man  for  su|>|>ort— to  tiie  spirits;  and  longafter  every  eye  in  the 
town  was  eldsed  in  sleep,  I  held  conimunioii  with  those  spirits 
who  had  passed  on  before  me;  and  t hroirgh  their  teachiuL's  I 
gained  sudi  comfort  as  no  mortal   tongue  can  exi)ivss.     It  id 


ALBERTUS  MAGNUS.  499 

true  that  to  the  man  of  science  there  is  no  aid  like  that  of  tlie 
immortals.  If  the  scientists  of  to-day  would  only  place  them- 
selves in  rapport  with  those  spirit  helpers,  they  would  enter  a 
domain  from  which  materialistic  science  is  ever  debarred.  I 
lived  in  1280.  My  name  was  Albertus  Magnus,  Archbishop 
of  Ratisbonne." 

Refer  to  Biographic  Generale  for  account  of  Albertus  Magnus. 

Such  is  the  account  given  of  this  extraordinary  man,  who 
has  been  so  greatly  misrepresented  and  misunderstood  by  those 
who  have  written  regarding  him  and  his  Avorks.  He  was  not 
the  superstitious  slave  of  delusion  that  they  supposed  him  to 
have  been  ;  nor  was  he  the  ignorant  votary'  of  what  is  called 
astrology.  He,  as  a  returning  spirit,  plainly  tells  us  that  he 
was  a  Spiritualist  and  a  medium,  and  communed  with  spirits 
as  Spiritualists  do  at  this  time  ;  and  that  he  onlj'  professed  a 
belief  in  the  science  of  astrology  to  conceal  that  fact  from  the 
Catholic  priesthood,  who  would  have  burned  him  as  a  heretic 
had  they  really  known  what  he  was  doing.  While  he  pro- 
fessed to  have  faith  in  astrology,  he  tells  us  it  was  merely  to 
conceal  the  fact  that  he  was  a  Spiritualist  and  held  communion 
with  spirits.  He  tells  us  that  he  used  astrology  in  an  allegorical 
and  metaphysical  sense,  to  teach  that  which  he  knew  to  be 
truth,  but  which  he  did  not  dare  to  teach  openly.  Iso  doubt 
this  spirit  speaks  a  great  truth  when  he  says  that  the  astrol- 
ogers from  the  10th  to  the  loth  century  kept  science  alive.  We 
have  not  the  opportunity  to  get  into  the  real  meaning  of  the 
teachings  of  Albertus  Magnus,  but  we  have  no  doubt  he  went 
as  far  as  he  dared  to  go,  in  stating  what  he  knew  in  relation  to 
the  astrological  character  of  the  mythical  Jesus.  It  would 
seem  that  as  late  as  the  latter  part  of  the  13th  century,  Albertus 
Magnus  attempted  to  organize  a  Spiritual  movement,  in  which 
he  was  unsuccessful,  only  because  of  the  bitter  hostility  of  the 
Roman  Catholic  priesthood  to  any  Spiritual  movement  Avhat- 
ever.  How  pathetic  is  the  statement  of  this  spirit,  that 
nothing  can  equal  the  misery  of  the  man  who,  knowing  that 
which  is  true,  does  not  dare  to  disclose  it  to  a  contemporary. 
Albertus  Magnus,  through  the  lips  of  an  organism,  the  mind 
of  which  had  no  cognizance  of  his  existence,  thus  vindicates 
his  mortal  labor  against  the  misunderstanding  which  ignorance 
has  sought  to  fasten  upon  his  memory.  Truly  may  it  be  said 
that  the  secrets  of  the  past  are  being  brought  to  the  light, 
through  the  means  of  Modern  Spiritualism. 


500  ANTIQUITY   UNVEILED. 


SOCf^ATES  SCHOIiASTICUS. 

An   Ecclesiastical  Historian. 


"I  GREET  YOU,  SIR  :— Tlio  Greoks— that  is  the  Pagan  Greeks, 
so-called,  and  tlie  Moliainin^'dan  Turks,  lield  the  Cliristians  in 
(leri.sioii  for  their  foohsh  aping  of  tlie  eonununion  ceremonies 
of  tlie  P^leu.sinian  Mysteries  of  old,  in  which  Ceres,  tlie  goddess 
of  corn,  and  IJacchus,  tiie  god  of  wine,  formed  the  principal 
figures.  There  was  no  gospel  like  the  gospel  of  Christos  of 
India,  which  was  translated  into  tlie  Greek  tongue,  and  formed 
the  worship  of  tiie  Greeks,  as  it  constituted  almost  the  whole 
basis  of  the  philosophic  system  put  in  shape  by  Pythagoras, 
the  Saniian  Sage.  In  later  years  it  was  this  gospel  of  Pythag- 
oras that  Apollonius  of  Tyana  discussed  with  larclius.  But 
the  manuscript  of  the  original  gospel  of  Christos,  that  was  in 
possession  of  larchus,  was  so  superior  to  the  version  of  it  by 
Pythagoras,  that  Apollonius  became  a  (iymnosoiihist.  It  was 
the  custom  in  those  days,  when  twoof  the  most  learned  persons 
met  to  compare  views,  that  they  should  have  no  witnesses;  so 
no  one  knew  what  took  place  between  larchus  and  Apollonius, 
except  what  either  of  them  choose  to  tell.  Tliey  made  the 
mistake  of  sujiposing,  that  what  they  received  from  lluir  spirit 
guides  came  from  (mmI  or  his  messengers.  That  was  the  mistake 
of  anticpiity,  and  it  is  the  mistake  of  to-day.  One  medimn 
thinks  he  or  she  has  better  and  superior  guides  to  those  of 
others.  There  are  many  places  to-day,  if  mortals  had  the  time 
and  money  to  visit  and  explore  them,  where  the  jxisitive  proof 
of  these  communications  eould  be  oi>tained,  commencing  with 
liodh'ian  Library,  then  at  Venice,  and  at  Rome,  but  principally 
among  the  Armenian  and  Maronite  convents.  And  if  the 
Cliristian  missionaries  do  not  succeed  in  destroying  the  manu- 
scripts of  the  (Jrand  Lamas,  as  they  descende*!  from  one  to 
another,  all  the  evidence  that  any  scholar  could  want  to  show 
that  from  Persia  the  Zoroastrian  wave  went  to  India,  and  the 
count  riis  beyond,  would  be  had.  Crishna  served  as  the  god  who 
put  Zoroastrianism  in  its  proper  sliMpi- ;  while  Puddiia  does  the 
same  for  the  (Jymnosopbic  Christos.  Put  hot h  these  systems 
were  more  or  less  mi.xecl  with  the  ti-achiiigs  of  Hermes  Trisme- 
gistus.  I  know  this  comnuinication  contains  too  nuieh  truth  to 
suit  the  time  in  which  you  live  ;  but  I  hojie  that  we,  who 
are  in  the  service  of  truth,  may,  by  sledge  hammer  blows  ui)ou 


SCIIOLASTICUS.  501 

the  surface  of  error,  put  to  rout  the  army  of  religious  fools  who 
would  prolong  that  condition  of  things." 

liefer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  Socrates  Scholasticus. 

It  was  the  spirit  of  the  learned  and  impartial  historian  of 
ecclcsiasticisra  in  the  fourth  century,  whogave  that  instructive 
communication.  No  one,  when  in  mortal  life,  had  any  hetter 
opportunity  to  know  what  the  Christianity  of  Eusebius  and 
Constantine  was,  than  Socrates  Scholasticus.  He  lived  at  the 
time  that  Christianity  was  being  creedalized  and  doctrinized 
into  its  present  orthodox  shape.  He  tells  us  that  the  Christian 
ceremonial  of  the  coinmunion  service,  or  Eucharist,  was  the 
foolish  aping  of  a  similar  ceremonial  observed  in  the  Eleusinian 
mysteries  in  honor  and  worship  of  the  heathen  goddess  Ceres 
and  the  god  Bacchus.  There  is  nothing  more  certain  than  this, 
and,  that  Christian  priests  and  clergymen  should  still  continue 
to  take  part  in  that  heathen  munmiery,  is  simply  madness  on 
their  part,  if  they  would  make  any  pretence  that  the  Jesus 
Christ,  in  whose  honor  they  practice  it,  is  anything  else,  or 
more,  than  the  Grecian  Bacchus,  the  sun  in  the  sign  of  Virgo, 
personified. 

But  of  especial  import  is  the  statement  of  the  spirit  of  Soc- 
rates, that  the  Pythagorean  philosopliy  of  Greece  was  wholly 
based  upon  the  gospel  of  Ciiristos  of  India.  The  similarity,  if 
not  the  identity,  of  the  Pythagorean  and  Buddhist  doctrines, 
was  fully  understood  at  the  period  when  Socrates  lived,  and 
had  been  understood  long  before,  by  all  the  learned  people  of 
Greece.  It  was  no  doubt  this  knowledge,  on  the  part  of  Apollo- 
nius  of  T\ana,  a  disciple  of  Pythagoras,  that  induced  him  to 
visit  larchus  in  India,  about  A.  D.  46,  to  ascertain  how  faith- 
fully Pythagoras  had  interpreted  the  Indian  gospel  of  Crishna. 
Socrates  tells  us  that  Apollonius  found  the  manuscripts  of  that 
gospel  in  the  hands  of  larchus  so  superior  to  the  version  of 
them  by  Pythagoras  that  he  (Apollonius)  became  a  Gymnoso- 
phist.  This  spirit  statement  fully  explains  how  it  came,  that 
so  strict  a  Pythagorean  as  Apollonius  had  proved  himself  to  be, 
before  g(Mng  to  India,  became  the  renowned  apostle  of  the 
Gymnosophic  religion  and  philosophy,  after  his  return  from 
his  visit  to  larchus,  the  patriarch  or  chief  of  that  wonderfully 
well  informed  sect  of  philosophers. 

Socrates  tells  us  in  his  connnunication,  that  whatever  may 


602  ANTIQUITY    UNVEILKD. 

have  passed  or  may  not  have  paased  between  ApoUonius  and 
larcliiijj,  tliat  they  botli  made  the  mistake  of  supjtosing  they 
Mere  in  close  and  intimate  communion  witli  (iod  :  and  lie 
remarks  that  this  was  tlie  conmion  mistake  of  anticpiity  as  of 
modern  times.  In  this  he  concurs  with  scores  of  other  spirits, 
of  various  religions  and  sects  who  have  communicated  to  the 
world. 

We  note  particularly  what  the  spirit  says  as  to  what  tiie 
repositories  of  confirmatory  evidence  that  exist  at  various 
points  of  Europe  and  Asia,  would  show  as  to  the  truthfulness  of 
these  conmiunications.  It  is  to  be  hoped  that  not  only  Thibetan 
literature,  but  the  Brahmanical,  Buddhistic  and  CJymnosophic 
literature,  as  well,  will  escape  the  vandalism  of  (,'hristian  Mis- 
sionaries; for  all  these  alike,  would  contribute  to  show  that 
each  and  all  of  those  Oriental  religious  systems  were  moieor 
less  remotely  derived  from  the  Zoroastrianism  of  the  ancient 
Armenians  ;  and  that  they  were  nothing  more  or  less  than  sun- 
worshippers  connected  with  ethical  and  social  laws,  modified 
to  suit  the  wants  of  each  of  the  peoples  adopting  them.  Rut 
still  more  significant  is  the  mention  by  Socrates  that  the 
teachings  of  Jirahmanism,  IJuddliism  and  Zoroastrianism  were 
largely  mixed  with  the  teachings  of  Hermes  Trismegistus,  the 
most  enigmatical  character  in  ancient  historv. 


GABINIUS.  503 


Roman  Governor  of  Judea. 


"  I  GREET  YOU,  SIR : — During  my  government  of  Judea  I  was 
constantly  fighting  the  Jews  of  that  time.  There  were  two 
classes  of  them.  Tliey  were  not  exactly  divided  into  Sadducees 
and  Pharisees,  but  their  differences  were  mainly  about  what 
was  called  the  Ezraite  version,  and  another  version  of  their 
sacred  writings  made  by  a  man  by  the  name  of  Onkelos.  And 
at  this  point  I  will  have  to  correct  the  liistory  of  your  time. 
Onkelos  lived  about  seventy-five  years  before  the  Christian  era. 
He  had  departed  this  life  about  twenty  yeai's  before  I  was  gov- 
ernor of  Judea.  The  most  noted  Ezraite  advocates  were  Rabbi 
Aristobulus  and  his  son  Alexander.  These  two  were  finally 
subdued  by  me,  after  a  cost  of  many  lives  and  great  expense  to 
the  Roman  government.  On  assembling  at  Jerusalem  two  of 
the  most  learned  Jews,  two  of  the  most  learned  Greeks,  and 
two  of  the  most  learned  Romans,  in  council,  to  consider  these 
matters,  I  found  that  the  history  of  the  Jews,  as  recorded  by 
Ezra,  consisted  of  the  mixed  traditions  of  the  Chaldeans  and 
Armenians,  which  the  Jews  became  acquainted  Mith  at  the 
time  of  their  captivity.  If  the  Jewish  books  are  critically 
examined,  the  evidence  will  be  found  in  them  that  proves  that 
they  were  borrowed  from  the  two  nations  I  have  named.  They 
state  that  the  father  of  the  Jews,  Abraham  or  Abrahm,  was  a 
Clialdean  and  not  a  Jew.  Moses,  their  great  law-giver,  appears 
to  have  been  a  Midiaiiite  when  his  alleged  doings  are  carefully 
read.  The  council,  of  which  I  have  spoken,  satisfied  me  that 
the  Jews  were  nothing  other  than  runaway  Egyptians.  I  will 
sa.y,  as  has  another  spirit  before  me,  if  you  have  placed  before 
you  a  Jew,  a  Copt,  and  an  Armenian,  and  these  should  be 
dressed  alike,  you  cannot  distinguish  between  their  ethnolog- 
ical characteristics.  Their  general  attributes  of  form  and 
feature  proves  them  to  be  of  a  mixed  race  and  not  of  a  distinct 
race  of  men,  and  that  neitlier  of  them  have  any  claim  to  the 
antiquity  tliey  set  up  for  themselves.  Some  of  my  testimony 
yon  can  con-oborate — other  ]iarts  of  it  you  cannot.  I  was  gov- 
ernor of  Judea  about  57  B.  C.  " 

Refer  to  Nouvelle  Biographie  (Jenerale  for  account  of 
Gabinius. 

Witli  great  directness  the  spirit  of  Gabinius,  states  the  object 


504  ANTIQUITY    UNVKII.KD. 

of  his  spirit  niisjsioii.  In  tlii'  first  sontoncf  lie  uttered,  it  is  very 
{ihiiii  tliat  he  came  on  ;i  special  mission  wiiieh  it  was  necessiiry 
to  perform  without  any  cirenmloention  whatever.  He  had 
come  to  testify  to  what  he  knew  of  Jewish  affaii-s  and  tiie  state 
of  Jewish  literature  in  the  first  century  IJ.  C  That  this  spirit 
should  have  had  a  very  <listinct  knowledj^e  of  this  was  very 
natural,  for  he  was  certainly  a  man  of  marked  mental  ahility 
as  well  lis  of  considerahle  educational  aciiuirements.  (Jahinius 
states  that  durinj?  his  rule  in  Judea,  lie  was  almost  constantly 
fighting  with  the  Jews.  This  fact  is  sufiiciently  confirmed  hy 
the  historical  account  of  his  govermnent  of  Judea.  It  has 
never  been  correctly  understood  just  what  was  tiie  cause  of 
the  commotion  among  the  Jews  at  the  time  Gabinius  assumed 
the  governorship  of  Judea.  As  we  have  seen,  it  was 
supposed  that  it  grew  out  of  the  rival  claims  of  Aristobulus 
and  liyrcanius  to  the  Jewish  throne.  The  spirit  of 
(.Jabinius  informs  us  wiuit  the  real  (piestion  at  issue  was, 
between  tlie  parties  ranged  resi)ectively  under  Aristobulus  and 
liyrcanius.  It  was  vastly  more  a  religious  one  than  one  that 
was  political,  as  historians  have  erroneously  supposed.  One 
single  fact  is  sutlicii  lit  to  show  the  correctness  of  what  the 
spirit  says  upon  that  point.  We  are  told  that  after  (Jahinius 
had  compelled  Alexander,  the  son  of  Aristobulus,  to  submit  to 
the  Itotiian  i)ower,  he  went  to  Jerusalem  and  confirmed 
liyrcanius  as  high-priest.  This  shows  that  the  contest  between 
tlie  Jewish  factions  was  about  religious  matters  more  than 
political.  Tiic  changes  wiiicii  (iaijiiiius  made  in  the  govern- 
ment of  Judea  were  measures  inti-nded  to  overcome  the 
religious  factional  iiostilily  that  kept  tiie  Jews  in  a  state  of 
cruel  domestic  strife.  \ot  only  does  the  spirit  truthfully  testify 
to  the  relit,Mous  nature  of  tiie  Jewish  comiiiotioii,  of  wliieli  he 
speaks,  l»iit  lu'  siiows  that  it  was  not  a  coiitlict  iietween 
i'iiarisaisiii  and  Sa<bhiei'ei.>m,  sucli  as  one  liundred  years  later 
deliige<l  Judea  witli  the  iilood  of  tliose  conteiidiiii;  Jewi>;|i 
factiniis.  Tiie  spirit  says  t  lu' .lewisli  eoiiteiitioii  w;is  not  ;ibout 
tlie  spirit  nil  list  ie  or  a  lit  i-sjii  ritualistic  theological  doetriiies  that 
wjis  t  lie  main  gniiind  of  diflireiice  between  the  I'liari-ee  and 
Saddiieee  M'cts  of  (he  .lews;  bin  w:i<  mIidiK  the  siiperinril y  of 
Milt  liorii  y  as  between  the  s;iered  wiiiiiiirs  of  I'^/ra  the  Scribe, 
and  Oiikelos  I  lie  writer  of  the  r.iiLruin  of  ihe  I'eiitaleiieli. 
Not  biiiLr  i-  iiiojc  |.ioli;ilil<-  Iban  this  i^  I  liir,  .-is  I  he  nei-oiini  of 
<  )iike!o-.  ;iinl  lii^  Taiu'iiiii  will  >liow  in  I  lie  Noiivelle  iJioi^mpbie 
(  Jeller.-ile. 


APIANUS.  505 


A  Pupil  of  Paracelsus. 


"I  WILL  SALUTE  YOU,  SIR :— By  Saying  that  truth  often 
becomes  apparently  annihilated,  but  the  wounds  which  it 
receives  from  error  are  only  on  the  surface  ;  so  truth  will  ever 
triumph  in  the  end.  My  master,  Paracelsus,  often  frightened 
me  by  the  violence  of  his  emotions.  He  used  to  fight  tbe  devil 
with  the  broad-sword,  to  my  great  terror,  until  I  came  to 
understand  him.  Clairvoyantly,  the  devil  was  just  as  apparent 
to  him  as  this  medium  is  to  you.  I,  myself,  continued  to  dig,  or 
explore  into  some  of  the  foolishness  of  my  master,  but  I  found 
in  ail  cases,  there  was  this  difference  between  my  master  and 
niyseJf.  When  he  received  either  spoken  or  written  communi- 
cations, they  all  purported  to  come  from  God  or  the  devil. 
With  myself,  Zoroaster,  Trajan,  Berosus,  and  Marcellinus,  a 
bishop,  conununicated  with  or  through  me.  These  spirits, 
properly  speaking,  were  my  guides,  but  T  knew  it  not.  All 
the  communications  that  came  to  or  through  me,  were  in  oppo- 
sition to  the  popular  theology  of  my  day  ;  and,  although  I 
became  imbued  with  the  ideas  thus  imparted,  I  strictly  avoided 
sjjeaking  of  them,  unless  compelled  to  do  so.  One  of  the  most 
striking  points  of  the  teachings  of  these  spirits  was  this  ;  that  I 
should  believe  in  Unitarianisra  and  not  in  Trinitarianism.  I 
thought  at  first  that  I  was  possessed  by  a  devil ;  but,  on  reading 
the  classics,  and  finding  that  some  of  the  most  intelligent  of 
the  ancients  were  guided,  or  accompanied  by  demons  or  spirits, 
I  undertook  to  advocate  doctrines  contrary  to  the  age  in  which 
I  lived,  which  ended  in  causing  me  physical  sufTering,  but 
spiritual  happiness.  None  of  the  spirits  who  communicated 
tlirough  me,  in  any  sense,  taught  the  idea  of  a  God  in  the  form 
of  a  man.  They  all  taught  that  in  spirit  life  they  had  never 
found  anything  to  work  the  regeneration  of  men  but  the  exercise 
of  their  own  virtues.  I  wish  my  communication  was  more 
what  I  desired  it  to  he,  but  it  may  not  be  without  interest.  I 
was  known  as  Apianus.  My  spirit  guide  and  friend,  Marcellinus, 
will  follow  n\e." 

llefei  toNouvelle  Blograpliie  Generale  foraccount  of  Apianus. 

There  can  hardly  be  a  doubt  but  that  Paracelsus  was  a 
bealhig  medium,  as  well  as  a  wonderful  clairvoyant,  but  not 
knowing    whence    his    power    of    healing      was    derived,    he 


506  ANTIQUITY   UNVEILKD. 

attributed  it  to  God,  and  hence  he  was  opposed  by  the  devil. 
Apianus  was  a  contemporary  of  Paracelsus,  and  Wius,  no  doubt, 
a  niediumistic  pupil  of  the  latter,  as  he  claims  to  have  been. 
The  nature  of  his  mediumship  seems  to  have  been  quite  dif- 
ferent from  that  of  Paracelsus.  While  Paracelsus  was  controlled 
by  spirits  who  adhered  to  the  popular  theology  concerning  the 
Christian  God  and  devil,  Apianus  was  controlled  by  those  who 
opposed  that  theological  superstition.  80  heterodox  were  tbe 
teachings  of  his  guides,  that  Apianus  tells  us  that  he  considered 
himself  pos-sessed  of  a  devil ;  but  that  learning  that  the  most 
intelligent  of  the  classical  writers  had  had  their  familiar  demons 
or  spirits,  he  became  imbued  with  their  teachings,  and  under- 
took to  advocate  doctrines  contrary  to  the  popular  opinions  of 
the  age  in  which  he  lived.  He  mentions  especially  tbe  fact 
that  none  of  the  spirits  who  controlled  him  ever  taught  the 
idea  of  a  God-man. 

We  cannot  but  believe  that  the  spirit  world  made  a  desperate 
eflbrt,  in  the  sixteenth  century  to  get  the  |)eople  of  the  earth  to 
realize  the  truths  of  Spiritualism  ;  but  the  power  of  tlie  Roman 
Catholic  Church  was  too  potent  to  admit  of  it.  Certainly,  what 
phenomena  were  regarded  as  necromancy,  alchemy  and 
astrology,  at  that  time,  were  nothing  more  or  less  than  tiie 
manifestations  of  spirit  intelligence  and  power  througli 
mediums.  That  so  little  is  said  about  the  thaumaturgical 
labors  of  Apianus  and  his  relations  witli  the  alcliemists  and 
astrologers  amounts  to  nothing,  for  it  was  the  policy  of  the 
Christian  priesthood  then,  jus  it  is  now,  to  conceal  the  fact  of 
spirits  intercourse  with  mortals,  and  hence  so  little  has  come 
down  to  us  in  regard  to  Apianus's  theological  and  astrological 
views. 


MARCELLINUS.  507 


JVIflt^CEIiIilfiUS. 


"I  SALUTE  YOU,  SIR :— There  is  nothing  strange  or  con- 
coaled  but  which  shall,  in  the  course  of  time,  be  revealed. 
All  tlie  bishops  of  my  time  leaned  toward  Unitarianism,  and  it 
must  be  distinctly  understood,  that  they  were  bishops  of 
Christos  and  not  of  Christ.  They  taught  Unitarianism.  So 
much  so,  that  you  will  find,  on  reference  to  Dr.  Priestly,  a 
learned  Christian  critic,  that  according  to  Athanasius,  the 
preaching  of  the  second  portion  of  the  Trinity  was  almost 
unknown  until  the  time  of  Eusebius  of  Csesarea.  I  am  draw'n 
here  to-day  simply  because  I  controlled  the  spirit  who  commu- 
nicated before  me,  and  I  did  so  at  the  instance  of  Zoroaster, 
Cham  or  Ham,  Rameses  II  and  Demetrius  Phalereus.  We 
found  the  mind  of  Apianus,  sucli  as  we  could  act  upon  in  a 
benighted  age,  for  Christianism  is  heathenism  of  the  darkest 
kind — it  is  the  heathenism  of  heathenism.  Brahni,  Ibraham, 
and  the  precepts  of  Hermes  Trismegistus  were  used  in  my  day 
to  lay  the  foundation  of  what  is  now  termed  Christianity.  But 
much  that  they  used  was  stolen  from  the  works  of  Pythagoras, 
Plato,  and  the  Alexandrian  school.  The  two  former  had 
relation  to  Gymnosophism,  the  others  to  Eclecticism.  These 
two  systems  were  the  foundation  of  Christianity.  I  have  said 
all  I  will  be  able  to  say  to-day.  I  was  a  bishop  of  the  Armenians. 
I  attended  a  Council  of  Bishops  at  Rome,  but  it  was  a  council 
of  Unitarians — not  Trinitarians." 

We  take  the  following  account  of  Marcellinus  from  Mc- 
Clintock  and  Strong's  Cyclopajdia  of  Theological  Literature. 

"Marcellinus,  a  native  of  Rome,  son  of  Projectus,  is  said  to 
have  been  made  bishop  of  Rome,  May  3,  A.  D.,  296.  As  he 
lived  in  a  period  of  violent  persecution,  we  have  but  little 
certain  information  concerning  him  ;  the  acts  of  a  synod 
said  to  have  been  held  at  Sinuessa,  in  308,  relate  as  follows  : — 
Diocletian  had  succeeded  in  compelling  the  hitherto  steadfast 
bisliop  to  come  with  liim  into  the  temple  of  Vesta  and  Isis,  and 
to  ofi'er  up  incense  to  them  ;  this  was  afterward  proclaimed  by 
three  priests  and  two  deacons  who  had  witnessed  the  deed, 
and  a  synod  was  assembled  to  investigate  the  affair,  at  Sinuessa, 
at  which  no  less  than  three  hundred  bishops  were  present — 'a 
luunber  quite  impossible  for  that  country,  esiiecinliy  in  a  time 
of  persecution'  (Dr.  II.  B.  Smith,  in  Dollinger's  Fables,  p.  82, 


508  ANTIQUITY   UNVEILEn. 

foot  note.)  Marcellimi-s  denied  everything  for  tlic  first  two 
days,  but  on  tlie  tliird  came  in,  iiis  iiead  covered  witli  ashes, 
and  made  a  full  confession,  ailding  tliat  lie  had  been  tempted 
witli  gold.  The  synod  declared  that  Marcellinus  had  con- 
demned himself,  for  the  ]>rima  sedes  non  judieator  a  quixiuani. 
This  resulted,  however,  in  Diocletian  causing  a  large  ninnber 
of  the  bishops  who  had  taken  part  in  the  synod,  ami  even 
Marcellinus,  himself,  to  be  i)ut  to  death,  August  23d,  303. 
Although  tlie  Roman  Breviary,  itself,  credits  this  account  of 
the  weakness  and  punishment  of  Marcellinus,  this  account  of 
the  synod  is  now  considered  spurious  both  by  llomanists  and 
Protestants.  Indeed,  Augustine  and  Theodoret  declared  the 
statement  of  Marcellinus  having  betrayed  Christianity  and 
otfered  sacrifice  to  idols,  false.  Dr.  Dollinger,  in  his  J'ables 
respecting  Popes  in  the  Middle  Ages,  says:  'the  acts  of  the 
l)retended  synoil  are  evidently  fabricated  in  order  to  numu- 
facture  a  historical  report  for  the  principle  that  a  i)ope  can 
be  judged  by  no  man.  This  incessantly  repeated  sentence  is 
the  red  thread  which  runs  through  the  whole;  the  rest  is  mere 
appendage.  By  this  means  it,  is  to  be  inculcated  on  the  laity, 
that  they  must  not  come  forward  as  accusers  of  the  clergy,  and 
on  the  inferior  clergy  that  they  nuist  not  do  the  like  against 
their  superiors.'  As  the  date  and  occasion  of  the  fabrication 
Dr.  Dollinger  assigns  those  troubled  sixteen  years  (498-514)  in 
which  the  Pontificate  of  f^ynnnachus  ran  its  course.  At  that 
time  thetwopartiesof  Laurent  iusandSymmachusstood  opposed 
to  one  another  in  Home  Jis  foes.  People,  senate  and  clergy 
were  divided  ;  they  fought  and  murdered  in  the  streets,  and 
Laurentius  maintained  himself  for  several  years  in  possession 
of  part  of  tlie  churclu>s.  Symmachus  was  accused  by  his 
oj)ponents  of  very  grave  ofieiices.  ******  The  hostile 
parties  were  numerous  and  inlhiential,  *  *  *  and,  therefore,  the 
adherents  of  Symmachus  caught  at  this  means  of  showing 
that  tile  inviolaliility  of  the  pope  had  been  long  since  recognized 
as  a  fact,  an<l  announced  as  a  rule.  *  *  *  *  This  was  the  time  at 
which  Kunodius  wrote  his  apology  for  Symmachus,  and  this, 
accordingly,  was  also  the  time  at  which  tlie  Synod  of  Sinuessa, 
as  well  as  the  Constitution  of  Sylvester  was  tabricated. 
Marcellinus  is  commemorated  in  the  Bomish  Church,  April 
li4th." 

Is  it  not  just  as  I'videiit  that  Man-cllinus  v,as  not  a  iJomaii 
liishop,  as  it  is  evident  that  there  is  no  trulh  whati'Ver  as  to 
the  Synod  of  Sinuessa '.'  This  whole  jiretended  Synod,  it  is 
admitted,  was  devi>ed  to  bolster  up  the  claim  of  I'dpe  Sym- 
machus as  against  the  claim  <>f  King  Odoacer,  that  he  had  the 


MARCEI.LIXUS.  509 

right  to  prohibit  the  incumbent  of  tlie  papal  chair  from  selling 
any  portion  of  the  property  of  the  churcli.  Whoever  Marcellinus 
was,  it  is  almost  certain  he  was  not  a  bishop  at  Rome.  Asa 
spirit  he  says  he  never  was  at  Rome  except  to  attend  a  Gnostic 
Council  tliere,  and  tliis  is  most  probably  wliat  gave  rise  to  that 
supposition. 

The  spirit  undoubtedly  discloses  a  great  trutli  wlien  he  says 
that  the  bishops  of  his  time  were  nearly  all  Unitarians,  and 
cites  Dr.  Priestly  to  show  that  prior  to  the  time  of  Eusebius  of 
C^esarea  tlie  preacliing  of  the  second  person  of  the  Cliristian 
Trinity  was  almost  unknown.  We  take  the  following  con- 
cerning Dr.  Priestl3''s  religious  views  from  Cliambers'  Eney- 
cloi58edia,  article  Joseph  Priestly  : 

"Joseph  Priestlj',  son  of  Jonas  Priest]3',  a  cloth-draper  of 
Fieldhead,  near  Leeds,  was  born  at  Fieldhead  on  13tli  of  March, 
1733,  O.  S.  His  mother  having  died  when  he  was  six  years 
old,  he  was  adopted  by  an  aunt,  by  wliom  he  was  sent  to  a  free 
scliool.  Tliere  he  learned  Latin  and  Greek.  During  vacation 
he  taught  himself  various  languages,  both  ancient  and  modern. 
For  some  time  he  Avas  obliged  to  abandon  liis  studies,  owing  to 
wealt  health  ;  he  then  betook  himself  to  mercantile  pursuits. 
Witli  returning  strengtli,  his  literary  studies  were  resumed, 
and  successfully  prosecuted  at  a  dissenting  academy  at 
Daventry,  under  Mr.  (afterwards  Dr.)  Ashworth,  successor  to 
Dr.  Doddridge.  Though  his  father  and  aunt  were  strong 
Calvinists,  tlioir  liouse  was  tlie  resort  of  many  men  who  held 
very  different  opinions  ;  and  the  theological  discussions  which 
he  was  in  the  luibit  of  hearing,  seems  to  have  had  much  eflect 
upon  young  Priestlj'^.  Before  he  was  nineteen  he  calls  himself 
rather  a  believer  in  the  doctrines  of  Arminius,  butadds  :  'I  had 
by  no  means  rejected  the  doctrine  of  a  Trinity  or  that  of  the 
atonement.'  Before  leaving  home,  lie  wished  to  join  a  Calvin- 
istic  communion,  but  he  was  refused  admission,  the  ground  of 
refusal  being,  that  he  had  stated  doubts  as  to  the  liability  of 
the  whole  human  race  to  '  the  wrath  of  God  and  pains  of  hell 
forever.'  During  his  residence  at  the  academy,  he  conceived 
himself  called  on  to  renounce  nearly  all  the  theological  and 
metaphysical  opinions  of  his  youth.  '  I  came'  he  says  'to 
embrace  what  is  called  the  heterodox  side  of  every  question.' 
In  IToo  he  became  a  minister  to  a  small  congregation  at 
Xeedham  Market,  in  Sullblk,  with  an  average  salary  of  thirty 
pounds  per  annum.  While  here  he  composed  his  work  entitled 
'The  Scripture  Doctrine  of  Remission,  M-hich  shows  that  the 
Death  of  Christ  is  no  proper  Sacrifice  or  Satisfaction  for  Sin.' 


610  ANTIQUITY   UNVEILED. 

His  leading  theological  doctrine  seems  to  have  been,  that  the 
Bible  is  indeed  a  divine  revelation,  made  from  God  to  man 
tlirough  Christ,  liimself  a  man  and  no  more,  nor  claiming  to 
be  more.  He  seems  to  have  rejected  all  theological  dogmas 
whicli  appeared  to  him  to  rest  solely  upon  tiie  interpretation 
put  upon  certain  passages  of  tlie  liible  by  ecclesi:i8tical 
autliority.  Elven  tiie  fundamental  doctrines  of  the  Trinity  and 
of  the  Atonement  he  did  not  consider  as  warranted  by  Scripture, 
when  read  by  tlie  light  of  liisown  lieart  and  understanding.  ■•  * 
*  *  In  1773,  he  was  appointed  librarian  and  literary  companion 
to  Lord  Sliellburn,  with  a  salary  of  two  hundred  and  fifty 
pounds  per  animm,  and  a  separate  residence'.  He  accompanied 
tiie  Earl  on  a  continental  tour  in  the  year  1774.  Having  been 
told  by  certain  Parisian  savants tliat  he  was  the  only  man  they 
had  ever  known,  of  any  understanding,  who  believed  in 
Ciiristianity,  he  wrote  in  reply,  the  'Letters  to  a  Philosophical 
Unbeliever,'  and  various  other  works,  containing  criticisms  on 
tlie  doctrines  of  Hume  and  others.  His  public  position  was 
rather  a  hard  one  ;  for  wliile  laughed  at  in  Paris  as  a  believer, 
at  home,  he  was  l)randed  as  an  atlieist.  To  escape  the  odium 
arising  from  the  latter  imputation,  he  published,  in  1777,  his 
'Disfpiisition  Relating  to  ^Matter  and  Spirit.'  In  tliis  work, 
while  he  partly  materializes  spirit,  he,  at  tlie  same  time,  partly 
spiritualizes  matter.  He  holds,  however,  that  our  hopes  of 
resurrection  must  rest  solely  on  tlie  truth  of  the  Christian  reve- 
lation, and  that  on  science  they  have  no  foundation  wliatever. 
***  On  leaving  Lord  Sliellburn  he  became  miiiistt-r  of  a  dis- 
senting chapel  at  Birminirham.  The  i)ublication,  in  KSG,  of 
his  'History  of  Early  'Opinions  concerning  Jesus  Christ,' 
occasioned  the  renewal  of  a  controversy,  which  had  l)egun  in 
177S,  between  him  and  Dr.  Horsley,  concerning  the  doctrines 
of  Eree  Will,  Materialism  and  Fnitarianism." 

We  have  given  more  than  enough  concerning  Dr.  Priestly  to 
show  that  lie  had  given  liis  special  attention  to  the  subject  to 
which  Spirit  Marcellinus  alludes.  lieing  conversant  with  the 
(Jreek-Latin  and  other  ancient  languages,  he  no  doubt  stiKJied 
closely  the  views  entertained  by  tiiose  wiio  were  called 
Christians  in  the  first  three  hundred  years  of  the  so-called 
Christian  era,  concerning  Ciirist.  It  is  tiieielore  in  the  higliest 
degree  probable  that  Dr.  Priestly  did  declare,  (whether  on  the 
authority  of  Athanasius,  as  the  spirit  says,  we  cannot  say)  that 
Jesus  Ciuist  as  tiie  second  pi-rson  of  the  Ciiristian  Trinity  was 
not  preached  until  the  time  of  Euseliius.  And  we  say  he 
miglit  just  as  truthfully  have  gone  further  and  said,  that  Jesus 


MARCELLINUS.  511 

Christ  was  never  heard  of  or  preached  prior  to  that  time, 
either  as  part  of  the  Godhead,  or  as  a  man  ;  for  until  Constan- 
tine  conceived  the  idea  of  uniting  the  Oriental  worsliij)  of 
Cliristos  with  the  Western  worship  of  Hesus  or  Jesus,  the 
worship  of  lesus  Christos  was  never  lieard  of.  It  Mas  a  matter 
of  state  policy  witli  Constantine,  and  not  of  religious  impulse 
at  all.  This  politic  movement  was  opposed  by  Arius  and  his 
followers,  and  hence  the  fierce  and  terrible  contest  that  had  so 
long  raged  between  these  Christian  factions. 

The  spirit  of  Marcellinus  tells  us  that  he  controlled  Apianus, 
the  pupil  of  Paracelsus  as  a  medium  ;  and  that  he  did  so  at.the 
instance  of  Zoroaster,  Cham  or  Ham,  Rameses  II  and  Demetrius 
Phalereus.  He  says  they  found  the  mind  of  Apianus  such  as 
they  could  act  upon  in  a  benighted  age,  and  sought  to  use  him 
to  get  the  truths  of  spirit-life  before  earth's  people.  Zoroaster, 
the  spirit  whom  Marcellinus  first  mentions  was  the  great 
Persian  or  Assyrian  Sage  whose  teachings  now  form  the  basis  of 
the  Parsee  religion.  The  second  spirit  named  is  Cham  or  Ham 
which  would  indicate  that  he  was  also  a  great  leader  and 
teacher,  whether  in  Egypt  or  elsewhere,  we  are  not  permitted 
to  know  with  certainty,  for  any  history  that  may  have  existed 
in  regard  to  him  has  been  either  lost  or  destroyed.  We  take  the 
following  concerning  him  from  Johnson's  Universal  Cyclo- 
paedia : 

"  Ham,  a  son  of  the  patriarch,  Noah,  and  the  brother  of  Shem 
and  Japheth,  was,  according  to  Genesis,  the  father  of  those 
nations,  which  inhabited  the  Southern  countries,  Egypt,  Lybia, 
etc.  Tiie  Coptic  or  native  name  of  Egypt  is  Kem,  Chemia 
with  Plutarch,  Cheme  in  the  Rosetta  inscription,  which  signi- 
fies 'hot'  or  'burnt';  and  this  circumstance  has  occasioned  a 
very  strange  piece  of  reasoning.  By  supposing  the  Hebrew 
name  Ham  is  derived  from  the  Hebrew  root  haman,  to  be  had, 
to  be  'burnt',  and  by  sui^posing  that  this  name  of  'hot',  'burnt', 
'sunburnt'  was  given  to  the  son  of  Noah  prophetically  with 
reference  to  his  descendants,  Gesenius  has  tried  to  establish  an 
agreement  between  the  biblical  record  and  the  historical  fact. 
It  must  be  remembered  that  the  descendants  of  Ham  Mere  not 
all  Africans.  The  Canaanites  and  Plioenicians,  the  Cushites 
of  the  Euphrates  Valley,  a  South  Arabian  race  of  importance, 
all  were  Hamitic.  Some  of  tliese  peoples  M-ere  closely  associated 
M'ith  the  Semitic  races,  and  made  use  of  languages  essentially 
Semitic," 

It  is  certain!}-  most  singular  that  Cham  or  Ham  should  be 


512  ANTIQUITY   UNVEILED. 

mentioned  in  connection  with  Zoroaster  and  Ranieses  If,  if  he 
was  not  at  one  time  a  iiistorical  character  of  little  less  note  than 
those  undoubtedly  historical  characters.  Who  was  Ranieses  II? 
Under  the  head  "Egypt"  the  Encyelojucilia  Britaiinica  says  of 
him  : 

"  Ramesus  II,  is  without  doubt,  the  gr(>atest  figure  in  the 
long  line  of  Pharaohs,  and,  at  tiie  same  time  he  is  the  one  of 
those  characters  of  whom  we  have  the  best  idea." 

Tiie  other  spirit  mentioned  is  none  otiier  than  the  learned 
Demetrius  Phalereus,  the  renowned  Alexandrian  scholar.  Of 
him  we  gather  the  following  facts  from  Thomas'  Dictionary  of 
Biography. 

"  Demetrius  Plialereus,  a  distinguished  orator  and  philoso- 
pher, born  at  Plialerum,  in  Attica,  about  34o,  B.  C,  was  a 
pupil  of  Theophrastus,  in  philosophy.  It  is  said  he  was  con- 
demned to  death  with  Phocion,  but  saved  himself  by  flight. 
About  316  B.  C,  Cassander  appointed  him  governor  of  Athens, 
which,  for  ten  years,  enjoyed  prosperity  under  his  wise  and 
j)opular  administration.  Three  hundred  and  sixty  .«tatues  were 
erected  to  him  by  the  Athenians.  When  Athens  was  taken  by 
Demetrius  Poliorcetes,  30(5,  he  retired  to  the  Court  of  Ptolemy, 
king  of  Egypt.  He  died  in  Egypt,  about  1284,  B.  C.  He  wrote 
historical  and  philosopliical  Morks  which  are  all  lost.  Cicero 
and  other  ancient  writers  extol  his  merit  as  an  orator  and 
statesmen." 

A  writer  in  Smith's  Dictionary  of  Greek  and  Roman  Biog- 
raphy says  of  tlie  literary  labors  of  Demetrius  : 

"His  numerous  writings,  tiie  greater  part  of  which  he  com- 
posed during  his  residence  in  Egypt,  embraced  subjects  of  tlie 
most  varied  kinds,  and  the  list  of  them  given  by  Diogenes 
Laertius  shows  that  he  was  a  man  of  the  most  extensive 
accjuirements.  These  works,  which  were  partly  historical, 
])artly  poetical,  have  all  perished.  *  *  *  It  is  also  believed  tiiat 
it  was  owing  to  his  iiilhience  witli  Ptolemy  liagi  that  books 
were  collected  at  Alexandria,  and  tiiat  he  limslaid  tlie  founda- 
tion of  the  library,  which  was  formed  under  Ptolemy  Phihidei- 
phus." 

Tliese,  then,  were  the  spirits  who  inniienced  Mareeilimis  to 
become  the  special  control  of  Apiamis  with  the  vii-w  of  using 
the  latter  to  expose  the  heathenism  of  Cliristianity  in  tb.e  latter 
jKirt  of  the  third  and  the  Ixginniiig  of  tin-  fourth  century.  It 
was  a  strange  combination  of  spirit  forces— Zoroaster,  Cham  or 
Ham  (the  (Jham  lu-ing  very  suggestive  of  Shem,  the  brother  of 


I.ACTANTIUS.  513 

Hani)  Rameses  II  and  Demetrius  Phalereiis.  We  may  con- 
jecture that  the  total  destruction  of  tlie  vast  literary  labors  of 
Demetrius  was  not  accidental.  No  man  perhaps  ever  lived 
who  was  so  fully  acquainted  with  Indian,  Assyrian,  Persian, 
Armenian,  Arabian,  and  Egyptian  history,  theology  and 
philosophy  as  Demetrius  ;  and  he  no  doubt  set  forth  what 
would  have  made  it  impossible  for  the  Christian  theology  to 
have  fastened  itself  on  tlie  world  as  it  has  done.  These  two 
communications  show  how  the  hidden  things  of  even  tlie 
distant  past  may  be  brought  to  life  through  Spiritualism  when 
opportunity  is  afforded  ancient  spirits  to  make  known  the  truth 
concerning  the  times  in  which  they  lived. 


liflCTfll^TlUS. 


"Sir: — I  wish  you  well.  My  subject  will  be  the  identity 
between  paganism  and  Christianity.  The  Christian  writers 
have  been  the  vilest  interpolators  of  the  pagan  authors.  They 
have  stolen  every  good  tiling  from  them  that  they  could  find 
and  have  claimed  it  as  their  own.  They  have  simply  forged  a 
new  system  in  imitation  of  the  old,  and  the  old  is  not  very 
highly  honored  by  it.  If  the  great  infinite  God  ever  wished  to 
make  a  revelation  to  man  it  is  strange  that  he  would  give  a 
system  that  is  identical  with  the  then  known  systems  in 
existence.  I  refused  utterly  to  accept  a  high  position  wiiich 
was  tendered  me  if  I  would  help  to  build  up  this  religious 
system  known  as  Christianity.  Sir,  it  is  one  of  the  brightest 
jewels  in  my  crown  in  spirit  life  that  I  so  refused.  All  those 
men  wlio  lived  between  the  second  and  third  centuries  identi- 
fied themselves  with  Christianity,  because  its  outlook  was  the 
most  promising.  In  the  first  place  its  moral  code  is  stolen 
from  ancient  systems  and  principally  from  the  collection  of 
manuscripts  ef  Ptolemy  Philadelphus.  In  the  second  place  it 
is  a  combination  of  Neo-Platonism,  the  Gnosticism  taught  at 
Rome,  and  the  Pantheism  of  Egypt  and  Greece;  and  the 
strangest  thing  of  all  is  found  in  the  doctrine  of  the  Trinity. 
The  doctrine  of  the  Trinity  is  one  of  the  first  means  to  lead  men 


514  ANTIQUITY   UNVEII.KD. 

astray  and  bad  its  original  formulation  in  India  at  least  sixteen 
hundred  years  before  tlie  Cbristian  era.  Tliere  were  documents 
extant  in  my  day  that  were  as  positive  as  any  bistorical 
manuscripts  could  be  on  the  points  herein  set  forth.  As  I  said 
before,  I  refused  to  join  tliat  class  of  men  who  wished  to  lead 
future  generations  into  error,  by  teaeliing  tlie  existence  of  a 
myth  in  the  form  of  a  Judean  Baviour,  tliat  never  had  an  exist- 
ence, and  that  was  but  a  continuation  of  the  story  of  Buddha, 
('lirishna  and  Pythagoras.  It  was  revived  by  a  college  of 
Havants  who  met  from  different  parts  of  the  world,  at  Alexan- 
dria, to  compare  notes  about  twelve  years  before  the  Christian 
era,  and  the  positive  proofs  of  this  are  still  in  existence  at  Home 
and  amongst  the  ruinsof  certain  Christian  cliurchesat  Ephesus. 
We,  the  ancient  band  who  are  conjing  through  this  medium, 
will  at  length  through  this  or  some  otlier  mediumistic  clianncl, 
give  the  directions  for  excavations  at  Ephesus  wliere  these  doc- 
uments now  are.  Tliey  are,  wliat  you  call,  encased  in  the 
corner-stones  of  the  temples  and  they  are  there  intact.  My 
name  was  Lactantius.  I  lived  in  the  first  half  of  the  third 
century." 

Refer  to  McClintock  and  Strong's  Ecclesiastical  Cyclopaedia 
for  account  of  Lactantius. 

How  completely  the  above  communication  of  the  spirit  of 
Lactantius  accords  with  and  explains  his  position  towards  the 
Christian  religion.  The  value  of  that  connnunication  as  light 
to  nmch  that  is  obscure  in  relation  to  the  source  and  origin  of 
the  Christian  religion  cannot  be  overestimated.  We  regret 
tliat  space  does  not  admit  of  our  connnenting  upon  it  as  it 
deserves. 


PROMETHEUS    BOUND. 


The  above  engraving  represents  Prometheus,  bound  to  the  Scythian 
Crag,  and  according  to  the  ancient  legend  dying  for  mankind  to  appease 
an  angry  God.  The  tragedy  of  Prometheus  was  played  upon  the  stage  at 
Athens,  centuries  before  the  Christian  era.  These  ancient  spirits  claim 
that  the  legend  of  IVometheus  suggested  to  the  formulators  of  Christianity 
the  tragedy  of  the  crucifixion  of  the  Christian  Saviour  of  which  it  was 
the  prototype.  It  was  well  known  in  past  centuries  and  is  regarded 
as  true  by  some  in  our  day  that  the  legend  of  Prometheus,  the  dying 
god,  not  only  suggested  the  story  of  the  crucifixion  but  also  the 
Christian  symbol  of  the  man  on  the  cross.  See  communications  of  Con- 
stantinus  Pogonatus,  page  l6o;  Clement  Ale.xandrinus,  page  197;  M. 
Atilius  Regulus,  page  210;  Lucius  Appuleius,  page  338;  Carneades. 
page  376.  and   Hennas,  page  515. 


HEBMAS.  515 


An  Apostolic  Father. 


"Good  afternoox  :— In  order  to  be  successful  as  a  priest 
you  must  be  influenced  by  one  of  two  things.  Eitlier  you  must 
have  zeal  and  really  believe  what  you  preach,  or  else  you  must 
be  a  dissembler  and  a  hypocrite.  These  last  two  qualities  were 
the  motive  power  of  my  mortal  actions.  I  was  one  of  the 
founders  of  Christianity.  I  knew  that  this  Christian  religion 
and  its  god-man  was  nothing  but  a  new  version  of  the  old 
story  of  Prometheus  dying  on  the  Scythian  Crags  for  the 
atonement  of  the  sins  of  mortal  man,  and  to  appease  an  angry 
God.  The  founders  of  Christianity,  and  in  saying  this  I 
impeach  the  honesty  of  every  one  of  them,  took  that  whole 
story  from  a  tragedy,  played  upon  the  Grecian  stage  at  Athens, 
five  hundred  years  before  tlie  alleged  Jesus.  This  god  of 
mythology  was  tlie  principal  one  from  which  the  story  of 
Jesus  originated.  Why  was  this?  you  may  ask.  I  will  tell 
you.  Because  the  birth,  life,  miracles  and  suffering  of  this 
Greek  god,  was  set  forth  in  such  plain  terms,  and  was  avouched 
for,  in  my  time,  by  so  many  pagan  authors,  that  we  could  only 
hope  to  win  them  to  our  cause  or  religion  by  duplicating  the 
old  story,  and  none  helped  to  do  this  more  effectually  than 
myself.  But  in  working  for  my  own  popularity  I  had  no  idea 
that  this  Christian  religion  would  ever  become  as  powerful  as 
it  is  to-day.  If  I  had  seen,  or  had  had  the  least  conception  of 
those  long  dark  ages  of  blood  which  has  been  the  result,  I 
would  have  withdrawn  in  horror  of  such  scenes,  as  were 
enacted  upon  this  mortal  plane  after  my  death.  I  would  say 
to  mortals.  Oh!  study  well  what  you  teach  by  word  or  pen, 
for  you  know  not  the  awful  injury  you  may  do  to  the  unborn 
generations  of  the  ages  to  come.  I  would  ask  all  churchmen- to 
pause  and  reflect,  for  the  day  Avill  truly  come  when  you  will 
pray  that  the  mountains  may  fall  upon  you,  not  to  hide  j'ou 
from  the  face  of  God,  but  to  hide  you  from  the  spirits  of  injured 
mortals,  who  look  upon  you  as  leading  them  astray,  and  whose 
spirit  eyes  accuse  you  of  your  damnable  course  of  dissembling 
and  hypocrisy  in  relation  to  the  most  sacred  themes  that 
concern  humanity.  The  time  when  I  lived  was  about  A.  D.  30 
to  90,  and  my  name  wasHermas — sometimes  called  St.  Hermas. 
I  left  what  is  called  an  analysis  of  the  various  religions  of  my 


516  ANTIQUITY   UNVEILED. 

time.  I  made  my  home  in  many  places  in  Mesopotamia.  In 
fact  I  travelled  over  very  mucii  the  same  ground  as  did  the 
Cappadocian  Saviour,  Apoilonius  of  Tyana,  in  Cesanea  and 
Phoenicia.  I  also  made  pilgrimajres  to  Rome  and  Jerusalem. 
There  was  a  sect  then  existing  in  those  regions,  similar  to  your 
Communists.  They  were  called  by  a  name  that  meant  nou- 
flesh-eaters.  They  lived  on  fruit.  They  were  the  principal 
founders  of  Christianity." 

Refer  to  Xouvelle  Biographic  Generale  for  account  of  Hermiis. 

It  was  the  Greek  myth  of  Prometheus  that  Hermas  says  was 
the  prototype  of  the  Christian  Jesus,  and  that  such  was  the 
fact  there  can  be  little  if  any  doubt.  We  do  not  think  that 
Hermas  and  his  contemporaries  made  much  improvement  on 
the  original.  Certainly,  the  Greek  Prometheus,  in  god-like 
attributes,  far  overshadowed  his  vagrant  successor.  Think  !  ye 
who  still  adhere  to  the  deception  instituted  by  the  founders  of 
the  Christian  religion,  of  the  fearful  atonement  that  Hermas, 
one  of  its  principal  founders,  has  had  to  undergo,  and  avoid 
the  misfortunes  that  he  points  out  as  the  certain  result  of  your 
present  course.  The  high  moral  teaching  and  practical  con- 
struction of  the  "Shepherd  of  Hermas"  is  strongly  confirmative 
of  the  fact  that  the  author  followed  the  style  and  method  of 
JEschylus  in  his  scheme  to  establish  a  new  religion.  It  certainly 
comes  entirely  from  a  spirit  source,  and  has  none  of  the 
appearance  of  a  spirit  personation. 


lAMBLICHUS.  517 


A  Syrian  Philosopher. 


"I  \A-as  a  follower  of  the  doctrines  of  Ammonius  Saccas. 
Those  doctrines  contained  all  the  elements  that  are  neces- 
sary for  a  true  knowledge  of,  what  modern  scientists  call, 
the  law  of  cause  and  effect.  Ammonius  had  found  that 
the  ethics  contained  in  several  different  sacred  books  were 
founded  on  the  universal  experiences  of  mankind,  but  that 
they  were  erroneous  in  attributing  their  teachings  to  certain 
men  who  were  imagined  to  have  existed  or  really  existed, 
called  by  the  ancient  gods  ;  and  whose  deeds  were  magnified 
after  death.  Those  sacred  books  of  different  versions  were 
blended,  and  something  like  the  Christian  New  Testament 
■was  the  outgrowth  of  the  labors  of  Ammonius  Saccas  and  his 
school.  This  book  was  never  intended  by  Ammonius  to  be 
read  in  the  way  in  which  it  is  now  read,  but  the  key  to  the  in- 
terpretation of  it  was  the  Sun's  Annual  Course  through  the 
signs  of  the  Zodiac,  or  the  twelve  houses  of  the  Sun  as  they 
have  been  called.  This  was  the  key,  and  it  was  given  to  those 
initiated  in  the  secret  meaning  of  the  book.  This  exclusive- 
ness  was  adopted  to  give  greater  weight  to  the  learned,  in  the 
minds  of  the  ignorant  masses.  If  this  fact  were  thoroughly 
understood  by  those  calling  themselves  Christians,  they  never 
would  dare  again  to  preacli  Jesus  Christ  and  him  crucified. 
All  the  God  or  gods,  after  1,500  years  in  spirit-life  that  I  have 
been  able  to  comprehend  is  universal  life,  as  it  is  demonstrated 
in  the  spirit  and  mortal  life.  My  name  when  here  was  lam- 
blichus.     Hived  A.  D.  363." 

Refer  to  Smith's  Dictionary  of  Greek  and  Roman  Biography 
for  account  of  lamblichus. 

Why,  we  again  ask,  are  so  many  of  the  works  of  the  writers 
of  the  first  four  centuries  of  the  Christian  era  not  extant  to- 
day ;  and,  especially,  not  a  single  perfect  and  unmutilated 
work  of  any  of  the  Pagan — so-called — authors  of  that  most 
interesting  era  in  tlie  world's  history  ?  Let  the  Roman  Catho- 
lic priesthood  answer  that  question.  Here  we  have  another 
spirit  correcting  history.  If  this  communication  is  correct, 
lamblichus   did    not    die   in    the   reign  of   Constantino,   but 


518  ANTIQUITY  UNVEILED. 

lifter  the  reign  and  death  of  Julian.  But  here  we  have 
the  amazing  statement  made  that  tlie  Eclecticism  of  Potamon 
of  Alexandria  was  revived  by  Ammonias  Saccas  more  than  a 
century  later,  and  that  the  sacred  book  of  Ammonius  was  the 
original  of  the  Cliristian  New  Testament.  We  have  the  as- 
surance, again,  from  a  spirit  who  certainly  knows  whereof  he 
is  speaking,  that  the  Sun  is  the  great  central  object  to  the 
Christian  theology,  the  key  to  which  fact  has  been  carefully 
concealed  by  the  Christian  successors  of  Ammonius  Saccas. 
Truly,  the  grave  is  giving  up  its  secrets,  and  the  light  of  per- 
fect truth  will  not  be  shut  out  from  humanity  much  longer. 
We  esteem  it  a  privilege  to  be  made  instrumental  in  heralding 
the  dawn  of  the  opening  day. 


SEIiZOfll. 

"  Good  day,  sir  : — I  was  born  a  Catholic.  During  my  life, 
which  was  an  eventful  one,  I  had  constantly  upon  me  a  desire 
to  travel,  atid  finally  succeeded  in  so  doing.  I  visited  the  ruins 
of  antiquity — tlie  Pyramids — Tiiebes — Berenice.  I  was  an 
Italian,  but  severed  my  connections  with  my  native  country 
and  went  to  Britain  ;  and  from  London,  I  travelled  to  the 
Pyramid  of  Ghiza,  and  I  was  the  second  party  that  ever 
gained  an  entrance  to  tiiat  pyramid.  I  alst)  visited  Thebes 
where  I  found  a  great  niany  statuts  and  other  ancient  relics.  I 
sent  some  of  those  to  the  liritisii  musemn,  and  some  to  Flor- 
ence, Italy.  I  also  obtained  paintings  and  engravings  of  the 
toml)s,  among  wliieii  was  one  of  J'sannnontliis,  supposed  to 
date  400  years  before  tlie  Ciiristian  era.  I  also  Hatter  myself 
lliat  I  was  tlie  first  traveller  that  discovered  the  site  of  tiiean- 
cieiit  city  of  Berenice.  Each  one  of  these  discoveries  utterly 
destroyed,  to  my  mind,  the  truth  of  tlie  Christian  religion. 
Wiiy?  liecause  uj)on  these  ancient  ruins,  I  found  everything 
tliat  I  had  ever  seen  in  the  Catholic  churches.  The  cross — a 
man  on  a  cross — the  table— communion  cups — a  priest  swinging 
accuser,  St.  Andrew's  crosses— and  it  made  me  think  when  I 
saw  these  ruins  from  two  to  three  thousand  yeai^s  old — when  I 
saw  all  these  tliintrs  tiiat  I  had  been  brought  up  to  look  upon 
as  sacred— it  destroyed  my  faith  in  the  Catholic  religion.     As 


BELZONI.  519 

a  spirit,  I  find  tliat  all  these  mysteries  whicli  the  Catliolics 
call  sacred,  were  also  held  sacred,  long  before  there  was  a 
Catholic  church,  by  the  Egyptian  priests.  Tliat  is  the  reason 
why  a  great  many  of  the  spirits  of  these  ancient  priests  help 
Catholic  spirits  to  oppose  trutli,  they  know  it  lets  in  light  upon 
tlieir  mummeries.  I  find  tliat  spirits  who  live  near  the  earth 
plane,  like  to  see  anything  propagated  that  agrees  with  their 
own  ancient  folly  ;  and  especially  is  this  the  case  with  all 
matters  relating  to  religion.  The  word  religion  means  to  bind, 
and  that  is  just  what  tliese  ancient  spirits  tliink  the  Catliolic 
priests  are  trying  to  do.  I  wanted  to  give  this  communication 
in  order  to  spread  the  light.  When  I  think  my  mortal  life  over 
more  thoroughly  than  I  have  had  a  chance  to  do  to-day,  and 
recall  what  I  knew  of  the  ruins  of  the  temples  and  tombs  of 
the  ancients,  I  hope  at  some  future  day  I  can  give  you  a  com- 
munication that  will  make  all  scholars  think  and  fools  to  grow 
wise.  I  died  while  attempting  to  explore  Africa  at  Benin,  be-w 
tween  Houssa  and  Timbuctoo,  in  the  latter  part  of  1823. — 
Giain  Batiste  Belzoni." 

Refer  to  Nouvelle  Biographie  Generale  for  account  of  Belzoni. 

That  he  should  have  been  able  to  control  the  medium  so  per- 
fectly, as  he  did,  shows  that  he  is  as  powerful  in  his  purpose 
and  will  as  a  spirit,  as  he  was  powerful  and  persevering  as  a 
mortal.  Dare  any  Christian  priest,  minister  or  layman  deny 
the  truth  testified  to  in  that  communication  that  upon  the 
walls  of  the  temples  and  tombs  of  ancient  Thebes  in  Egypt, 
were  delineated  every  sj'mbol  and  every  ceremony  now  to  be 
seen,  in  the  Churches  of  Christendom,  and  this  thousands  of 
years  prior  to  the  Christian  era?  We  opine  not.  It  does  not 
seem  to  be  known  that  Belzoni  had  abandoned  his  religious 
views  while  on  earth,  but  we  feel  sure  that  he  has  left  the  evi- 
dence of  that  fact  in  his  great  work. 


520  ANTIQUITY  UNVEILED. 


flmmonius  the  Peripatetie. 

An  Alexandrian  Philosopher. 


"I  SALUTE  YOU,  SIR  :— There  is  no  religion  that  ever  existed, 
as  far  as  I  liave  been  able  to  learn,  eitlier  as  a  mortal  or  a  spirit, 
but  what  had  some  symbolical  personage  that  was  recognized 
as  the  head  of  that  religion.  In  my  day,  sir,  in  Alexandria, 
all  religions  were  represented  by  symbols,  and  most  of  these 
symbols  were  represented  on  plates  or  pottery,  and  some  on 
copper,  and  these  were  used  as  are  your  blackboards  in  your 
schools  of  learning.  The  pupils,  however,  were  not  tauglit  the 
true  meaning  of  those  symbols,  but  only  received  the  construc- 
*tion  put  upon  them  by  the  master.  Now  each  teadur  in  these 
diflVrent  schools  set  himself  up  as  the  best  ex}>ounder  of  the 
ancient  religions,  and  each  one  of  them  leaned  toward  some 
favorite  Greek,  Latin,  or  Phoenician  author.  Tiieir  ideasof  the 
teaching  of  those  authors  were  so  mixed,  that  their  pm-ity  was 
lost.  Tlie  masters  thought  of  only  one  thing — self-exaltatioii. 
They  coinbatled  each  other  liercely,  and  as  the  pupils  followed 
their  masters,  so  contests  were  fretpient  among  them,  .somewhat 
like  the  contention  between  the  students  of  modern  universities. 
From  the  })lates,  of  whi<'h  I  have  spoken,  I  am  convinced  fidly 
that  the  whole  story  or  history  of  Jesus  of  Nazareth,  is  nothing 
more  tiian  the  re-deilication  of  some  of  the  older  gods,  such  as 
Chrishna,  Prometheus  and  .\pollonius  of 'IVana.  In  fact  any 
l)erson  who  thoroughly  understands  the  art  of  sculpture,  will 
find  th.it  the  rese:nl>lanc.'  between  the  carved  featm-es  of 
Jesus  and  those  of  Chrisiina,  are  almost  identical;  and  it  is 
this  resiiubhince  tii.-it  makes  the  Christian  missionaries  and 
priests  so  ardent  in  their  desire,  to  liestroy  all  idols,  as  tlu-y 
t«rm  these  sculi)tures.  There  is  another  point  I  want  to 
impress  upon  you  people,  and  it  ought  to  be  an.xiously  watclu'd 
in'  you,  and  that  is  t  iiat  yon  should  make  sure  that  those  persons 
who  are  m:d<ing  «'Xeavations  for  the  miearthing  of  antif]ue 
relics,  should  be  free  from  all  Christian  pr«'ju<liee,  for  the  reason 
that  those  relics  if  j)n'served,  will  throw  light  on  the  supersti- 
tion c.'illed  Christianity.  I  will  add  that  at  the  time  \  lived  in 
mortal  form  towaid  the  close  of  the  first  century,  neither  our 
teachers  in  Alexandria,  nor  in  any  part  of  the  then  civilized 
world,  kiu'W  auglit  of  t!ie  Clirisii.-m  S.-ivionr.  There  is  one 
thing  further  that  I  w  is'.i  to  say,  and  that  is,  that  I  think  it  is 


AMMONIUS  THE  PERIPATETIC.  521 

the  uttermost  foolishness  for  spiritual  lecturers  and  mediums, 
now  living  ill  the  mortal  form,  to  say  that  Jesus  was  a  jjjreat 
medium ;  when  in  fact  his  wliole  history  was  started  by 
Potamon,  myself,  Ammonius  Saccas,  Plotinus,  and  others  of 
tiiat  school.  It  is  a  combination  of  the  Eclecticism  tliat  was 
l>ut  in  siiape  about  A.  D.  250,  and  worked  up  as  a  new  idea  and 
a  new  collection  of  moral  precepts,  wiien  in  fact  it  is  nothing 
but  a  combination  of  Indian,  Phoenician  and  Grecian  moral 
precepts.  My  name  when  here  was  Ammonius  the  Peripatetic." 

Tiieonly  biographical  references  we  can  find  to  Ammonius  the 
Peripatetic  are  the  following  brief  ones.  Smith's  Greek  and 
Roman  Biographical  Dictionary  says  :  "Ammonius  the  Peripa- 
tetic, who  wrote  only  a  few  poems  and  declamations.  He  was 
a  ditferent  person  from  Ammonius  the  teacher  of  Plotinus. 
(Longinus  ap.  Porphyr.  in  Plotin.  vit.)"  And  Thomas's 
Dictionary  of  Biography  etc.,  says:  "Ammonius  a  Peripatetic 
philosopher,  who  taught  at  Athens  or  Delphia,  in  the  latter 
half  of  the  first  century.  He  was  the  preceptor  of  Plutarch, 
and  endeavored  to  reconcile  the  doctrines  of  Plato  and  Aristotle. 
Plutarch  wrote  a  life  of  him  which  is  not  extant."  And  why, 
we  ask,  is  not  that  life  of  Ammonius  the  Peripatetic  extant. 
Let  tlie  Christian  priesthood  answer,  especially  those  who  are 
possessed  of  the  secrets  of  the  Roman  Catholic  Hierarchy.  It 
will  be  observed  that  Longinus,  aXeo-Platonist  Eclectic,  I'efers 
to  Ammonius  in  connection  with  Porphyry  and  Plotinus,  the 
great  lights  of  Neo-Platonism,  which  shows  very  plainly  that 
he  preceded  even  Ammonius  Saccas,  in  reviving  the  Eclectic 
philosophy  of  Potamon,  the  latter  not  having  been  similarly 
engaged  until  about  the  beginning  of  the  second  century.  It 
will  be  observed  that  he  speaks  of  iiimself  as  succeeding 
Potamon,  and  as  preceding  Anniionius  Saccas,  Plotinus  and 
otliers,  in  continuing  the  Eclectic  School  of  Philosophy.  Such 
being  the  spirit  who  communicated,  who  can  over-estimate  the 
iinportanceof  tkat  testimony  to  tlie  utter  falsity  of  the  Christian 
it'iigion?  We  regret  that  time  and  space  will  not  admit  of  a 
more  detailed  criticism  of  this  undoubtedly  genuine  connuuui- 
catioii. 


622  ANTIQUITY  UNVEILED. 


flflflSTASlUS. 

Librarian  of  the  Vatican  Library. 


"Good  day,  sir  :— In  my  mortal  life  I  was  a  Catholic— a 
Ilornan  abbot,  and  librarian  in  the  Vatican  between  theeightii 
and  ninth  centuries ;  and  I  come  liere  to  endorse  what  the 
last  spirit  said,  for  I  know  that  the  various  meetings  or  councils 
of  bishops  liad  for  their  object  the  suppression  of  all  books  that 
were  in  any  way  daniajrin<r  to  the  Ciiristian  religion.  Although 
they  did  everything  they  could  do  to  destroy  all  accounts  of 
deitied  men,  called  gods  or  saviours,  yet  enough  is  written, 
upon  the  temples  of  antiquity,  to  enlighten  any  inquiring  mind 
as  to  the  fact  that  the  Ciiristian  religion  was  tiie  outgrowth  of 
the  teachings  of  the  schools  of  Alexandria  front  A.  D.  50  to  A. 
D.  200,  and  that  this  fact  can  neither  be  doubted  norquestioned 
by  any  honest  unprejudiced  man.  Two  books  similar  to  those 
attributed  to  Matthew  and  John  were  taken  bodily  from  a  Greek 
author,  commenting  on  or  writing  .-ibout  Prometheus  and  the 
teachings  of  the  followers  of  that  God  after  his  supposed  death  ; 
and  this  Greek  book  was  well  known  and  extensively  read  at 
Alexandria,  and  a  few  copies  of  it  were  yet  extant  in  my  day, 
but  whether  they  are  yet  .so,  I  cannot  tell ;  for  each  pope  wlio 
came  after  my  time  did  what  he  could  to  interpolate  or  destroy 
such  ancient  works.  There  are  priests  around  me  here  today 
who  gnash  their  teeth  and  howl  as  spirits  to  see  me  certifying 
to  the  truth;  but  as  an  honest  sj)irit,  I  cannot  stand  back  and 
endorse  that  religion  that  I  know  to  be  utterly  and  entirely  false. 
There  is  no  evidence — there  was  none  in  my  day — not  a  scrap 
of  authentic  writing,  to  show  that  such  a  man  or  god  as  Jesus 
(.'hrist  ever  existed;  but  there  was  this  kind  of  evidence,  and 
plenty  of  it,  to  show  that  the  real  Jesus  of  Nazareth  was 
ApoUonuis  of  Tyana,  the  Cappadoelan  Savw)ur;  and  those 
priests  who  w()rslii|)ped  openly  Jesus  of  Xa/areth,  were  con- 
stantly engaged  in  collecting  the  sacred  relics  of  tiiis  Apollonius. 
All  the  portraits,  pictures  or  statues  of  Jesus  of  Nazareth  are 
butthe  copies  of  basso-relievos  of  Apollonius;  and  wiien  you 
ojien  your  modern  IJibles  and  see  the  pictures  of  y()ur  Jesus, 
you  are  looking  upon  the  face  of  Apollonius  of  Tyana.  No  pope 
nor  Catholic  king,  no  noble  nor  scholar,  that  is  well  inCornied, 
can  truthfully  deny  what  I  here  assert.  Tiie  time  has  come; 
when  the  world  is  ripe  for  the  truth.     The  time  is  approaching 


ANASTASrUS.  523 

when  popes,  emperors  and  kings  must  go  down  before  the 
universal  rights  of  humanity.  Each  man  and  woman  must 
become  their  own  priest,  with  none  to  go  between  tliem  and 
tlie  only  true  religion — simple  and  truthful  spirit  communion. 
Tliis  communication  will  live,  and  will  sound  the  bell  of 
liberty,  long  after  you  and  the  medium  have  been  transferred 
to  spirit  life.  My  name  was  Anastasius — surnamed  Bibliothe- 
carius — so-called  on  account  of  my  biblical  knowledge,  which 
is  not  of  much  account  now." 

The  only  account  we  can  find  of  Anastasius  is  in  McClintock 
and  Strong's  Ecclesiastical  Cyclopsedia.  "Anastasius  (Biblio- 
thecarius),  librarian  of  the  Vatican,  and  abbot  of  St.  Maria 
Trans-Tiberim  at  Rome,  a  celebrated  and  learned  writer  of  the 
9th  century.  The  dates  of  his  birth  and  death  are  unknown. 
He  was  on  terms  of  intimacy  with  the  learned  men  of  his  age, 
especially  with  Photius  and  Hineman.  He  was  present  in  869 
at  the  eighth  council  of  Constantinople,  where  Photius  was  con- 
demned. He  translated  the  Acts  of  the  Council  from  Greek 
into  Latin.  He  wrote  a  Historia  Ecclesiastica  ;  but  the  most 
important  of  his  w^riting  is  a  History  of  the  Popes,"  It  was 
beyond  all  question  the  spirit  of  this  learned  Catholic  author 
and  librarian  of  the  Vatican,  that  gave  that  communication. 
Taken  in  connection  with  the  preceding  communication  from 
Ammonius  the  Peripatetic,  there  can  be  no  possible  doubt  that 
all  that  has  been  said  by  both  spirits  is  strictly  true.  How 
long  can  the  Christian  superstition  endure  the  blazing  light  of 
such  testimony ! 


624  ANTIQUITY  UNVEILED. 

JOflflTHAH  BEfl  UZZIELi. 
One  of  the  Writers  of  the  Targums. 


"I  SALUTE  YOU,  SIR: — I  am  the  Jew  that  wished  to  speak 
to,  or  conununicate  with  you  sometime  back,  as  a  contempor- 
ary of  the  so-called  Jesus  Christ.  I  was  one  of  the  writers  of 
what  is  termed  the  Targums.  There  was  only  one  older  than 
nij'self,  whose  writings  have  come  down  to  modern  times.  His 
name  was  Onkelos.  As  in  the  past,  most  of  the  communica- 
tions have  been  of  a  character  that  bore  more  particularly  on 
Jesus,  my  communication  to-night  is  an  arraignment  of  the  Old 
Testament.  The  legends  and  traditions  of  the  Jewish  people 
extend  no  fartlier  than  Ezra  the  Scribe.  The  marginal  notes 
upon  all  the  ancient  manuscripts  went  positively  to  show  that 
the  whole  of  what  is  called  Jewish  history  was  stolen  bodily 
from  Chaldean  history  during  the  Babylonish  captivity  ;  and 
this  is  proven  by  the  nativity  of  their  great  ancestor  Abraham, 
whom  their  own  traditions  admit  to  have  been  of  Uz  in  Chal- 
dea.  All  the  intervening  characters  l)etween  Abraham  and 
Caiphas  the  high  priest,  in  my  day,  are  so  intermingled  with 
Chaldean  tradition,  that  it  is  hard  to  discriminate  between 
what  is  Jewish  and  what  Chaldean.  In  astrology,  Chaldca 
was  one  of  the  most  learned  nations  in  anticiuity.  How  many 
of  the  Chaldean  gods  and  heroes  were  borrowed  from  the  stars 
I  know  not.  That  tiie  Jewish  Jehovah  is  but  a  modified  (and 
a  bad  modification  at  that)  of  Jove,  I  will  freely  acknowledge, 
tiiough  I  aina  Jew.  I  think  with  all  tiie  learned  men  of  my 
day,  that  tiie  Jewish  Moses  was  simi)ly  used  in  a  typical  sense 
to  signify  a  hero  wliose  antiquity  was  so  remote  that  there  was 
no  means  of  ascertaining  the  truth  as  to  his  origin.  In  short, 
Moses  was  a  creation  of  Jewish  jiriests,  in  order  to  gain  power 
througii  ceremonial  religion.  Coming  down  to  my  own  time, 
I  kiu'v  of  no  .Jesus  except  the  one  that  has  been  specified  in 
some  of  tiie  previous  communications,  and  he  was  Jesus  Mala- 
thiel,  who  was,  not  exactly  a  l)andit,  and  who  was  executed 
by  Roman  javelins  in  the  form  of  a  cross,  for  wliat  might  l:>e 
termed  revolt.  He  was  one  of  the  disafl'ecled  toward  the 
Roman  govertmient.  I  would  say  to  the  Jewish  jK'opie  as  a 
spirit,  that  they  who  wait  for  any  Redi^emer  or  ^lessiah  to 
either  restore  tlie  Jewi-;h  polity,  or  to  save  themselves  fiom  the 
conse«iuences  of  their  sins,  will  wait  in  vain.     The  aphorism  of 


JONATHAN   BEN    LZZIEL.  '  bZO 

the  spirit  life  is,  '  Every  man  and  woman  tiieir  own  re- 
deemer.' I  liope  tliis  may  do  good  in  tlie  promulgation  of 
truth.     My  name  was  Jonathan  Ben  Uzziel." 

Refer  to  McCIintock  and  Strong's  Cyclopedia  of  Ecclesiasti- 
cal Literature  for  account  of  Jonathan  Ben  Uzziel. 

If  this  communication  is  authentic,  then  it  is  very  certain 
that  the  Jewish  Scriptures  are  notliing  more  tlian  paraplirascs 
of  Chaldean  writings,  instead  of  being,  wliich  they  purport  to  be. 
Original  Jewish  writings.  Tiiis  spirit  tells  us  that  "  the  Jewisli 
legends  and  traditions  extend  no  farther  back  than  to  Ezra  tlie 
Scribe,"  only  about  to  B.  C.  450  or  460,  which  is  strongly  cor- 
roborated by  their  internal  evidence,  as  well  as  by  the  general 
facts  of  history.  The  great  antiquity  of  the  Jewish  scriptures, 
as  they  have  come  down  to  us,  is  certainly  untrue.  As  Chal- 
dean legends  and  traditions  they  undoubtedly  existed  long 
before  tliey  were  paraphrased  by  the  Jews.  Much  of  this  para- 
phrasing having  been  done  by  Onkelos  and  Jonathan  Ben  Uz- 
ziel, in  the  century  before  and  the  century  after  the  alleged 
birth  of  Jesus  Christ,  the  God-begotten  son  of  the  Virgin 
Mary.  More  than  that,  the  spirit  tells  us  the  marginal  notes 
on  all  the  ancient  manuscripts,  went  positively  to  show  that 
the  whole  of  what  is  called  Jewish  history,  was  stolen  bodily 
from  Chaldean  history,  during  the  Babylonish  captivity ; 
and  to  show  this  he  alludes  to  the  fact  that  Abraham  the 
alleged  great  ancestor  of  the  Jews,  was  of  Uz  in  Chaldea ; 
and  that  all  the  historical  characters  intervening  between 
Abraham  and  Caiphas,  the  high  priest  in  the  First  cen- 
tury A.  D.  were  so  intermingled  with  Chaldean  tradition, 
tliat  it  is  almost  impossible  to  distinguish  how  mucli  is 
Chaldean  and  how  much  has  been  added  by  Jewish  writers. 
Tills  is  very  apparent  to  any  attentive  well  informed  reader  of 
the  so-called  Hebrew  legends  and  traditions.  The  spirit  of  this 
learned  and  accomplished  paraphrasist  of  Chaldean  history 
admits  that  the  Jewish  Jehovah  was  but  a  bad  modification  of 
tlie  older  Greek  supreme  god,  Jove.  He  denies  that  Moses  was 
a  liistorical  personage,  but  being  used  by  the  Jewish  priest- 
hood as  a  typical  mytli,  about  whom  nothing  certain  could  be 
known,  he  was  made  the  basis  of  tlieir  ceremonial  religion. 
Tliis  spirit  wlio  lived  and  flourished  during  the  first  half  of  the 
first  century,  tells  us  positively  that  he  never  knew  any  Jesus, 
except  Jesus  Malathiel,  an  insurgent  Jew,  who  was  executed 


526  ANTIQUITY    UNVEILED. 

by  Roman  javelins  in  the  form  of  a  cross.  We  Imve  no  doubt 
of  the  autlienticity  of  that  spirit  communication,  and  for  the 
following  reasons  :  1st.  It  is  beyond  all  question  a  spirit  com- 
munication ;  2d.  It  comes  from  a  spirit  thoroughly  conver- 
sant with  the  history  and  literature  of  the  Jews;  3d.  No  one 
could  have  been  better  in  formed  on  those  points  than  Jonathan 
Ben  Uzziel  ;  and  4th.  We  can  conceive  of  no  possible  reason 
why  any  spirit  sufficiently  well  informed  to  have  given  that 
communication  should  have  personated  another  spirit.  It 
being,  then,  authentic,  we  accept  it,  as  being  substantially  if 
not  literally  true.  In  view  of  the  light  thrown  by  this  and 
other  returned  spirits  upon  Jewish  theology,  what  becomes  of 
the  foundation  of  the  so-called  Christian  religion?  Let  the 
Christian  priesthood  answer  if  they  can. 


SAADlAS-GAOfl. 


"  I  SALUTE  YOU,  SIR  :— I  wa.s  u  Jewish  teacher  and  writer,  or 
what  is  termed,  by  you  moderns,  a  paraphra.ser  on  the  Old 
Testament,  at  Babylon,  in  the  10th  century,  A.  1).  These 
Arabic  versions  were  copied  from  Onkelos,  in  what  is  known 
as  the  mixed  Hebrew  and  Samaritan  tongues,  their  original 
purport  or  real  object  had  become,  by  that  time  confused  by 
tlie  alterations  and  interpolations  made  in  them,  to  suit  the 
views  of  the  Rabbis  of  the  various  Jewish  sects,  who  had  para- 
phrased them.  So  much  so,  that  the  modern  King  James's 
version  of  the  Old  Testament  is  merely  a  patchwork  of  the 
Targums  of  Onkelos,  Jonathan  Ben  Uzziel,  Aquila  and  my- 
self. They  have  mixed  these  to  such  an  extent,  that  if  an 
ancient  Targum  writer  could  now  make  his  appearance  in  mor- 
tal form,  with  what  he  really  did  write,  you  would  be  ashamed 
to  find  how  mucii  of  the  Old  Testament  is  the  stolen  history  of 
Ciialdea  and  Egypt  ;  instead  of  having  any  real  In-aring  upon 
Jewish  history.  The  Jews  have  no  history — or  what  may  be 
termed  real  history — as  a  people,  anterior  to  about  450  B.  C 
Prior  to  that  time,  their  so-c4ilied  history  is  niade  up  of  ac- 
counts of  Chaldean  and  Egyptian  her<.>es  and  myths.  In  an- 
cient times  all  religions  were  comijosed  by  men,  or  principles, 
deified  and  transferred  afterwards  to  represent  some  new  star 


ARNOLD.  527 

that  had  just  made  its  appearance,  or  so  alleged  by  the  priests, 
about  the  date  when  the  moral  principle  became  understood, 
and  its  usefulness  proven  by  test  of  mortal  experience.  As  a 
spirit  I  have  long  felt  it  my  duty  to  return  here,  when  I  could 
obtain  the  conditions  to  do  so,  and  after  proper  preparation, 
contribute  my  mite  towards  promoting  truth." 

Refer  to  Biographie  Univeraelle  for  account  of  Saadias-Gaon. 

We  venture  to  predict  that  if  ever  the  writings  of  Saadias- 
Gaon  are  read  by  the  light  which  that  spirit  communication 
throws  upon  tliem,  the  present  version  of  the  Old  Testament 
will  be  found  to  be,  as  this  spirit  says,  not  copied  from  orignal 
Jewish  records,  but  a  patchwork  of  the  Targums  of  Onkelos, 
Jonathan  Ben  Uzziel,  Aquila,  and  Saadias-Gaon,  Avhich,  as 
the  returning  spirit  of  the  latter  tells  us,  were,  in  the  main, 
Hebraic-Samaritan  versions  of  Chaldean  and  Egyptian  legends, 
having  no  relation  to  the  history  of  the  Jews,  so  altered  by 
Jewish  Rabbins  as  to  disguise  their  origin  and  nature.  And 
that  concoction  of  Chaldean  and  Egj'ptian  fictions  is  made 
the  basis  and  ground-work  of  the  Christian  faith. 


Abbot  of  Citeaux. 


*'  Good  evening,  sir  : — Long  and  weary  has  been  my  jour- 
ney since  leaving  the  mortal  form.  The  curse  of  my  spirit  life 
has  been  remorse  for  being  a  fanatic  and  a  bigot.  May  this 
fair  earth  never  be  cursed  again  by  such  things  in  human  form 
as  myself.  Catholic  Christianity  has  damned  me  deeper  than 
the  hell  of  the  Grecian  Pluto.  Torments  of  conscience  have 
been  to  me  what  no  tongue  could  express.  My  deeper  curses 
alight  upon  those  who  made  me  what  I  was  in  mortal  form, 
and  my  everlasting  hate  abide  with  those  in  mortal  form  wlio 
continue  to  teach  the  damnable  doctrines  that  I  taught.  You 
probably  wonder  who  this  is  that  speaks  to  you.  I  was  one  of 
tlie  hell-fire  bigots  who  murdered  the  poor  innocent  Albi- 
genses,  and  who,  with  an  army  of  vindictive  devils  like  my- 
self, spared  neither  age  nor  sex  at  Beziers,  in  the  thirteenth 
century  ;  and  I  come  back  here  to-night,  to  speak  to  all  church- 
men ;   first,  to  tell  them   that  their  doctrines  are  erroneous, 


528  ANTIQtJITY    UNVEILED. 

and  tlieir  Saviour  a  lie  ;  and  .secondly,  if  they  do  not  wish  to 
sillier  for  iiundreds  of  years  in  a  liell  of  conscience,  taunted  by 
their  victims,  let  tliem  repent  at  once.  To  the  good — the  pure 
— tlie  spirit  life  is  beautiful  ;  but  to  those  who  are  ininioral — 
and  bigotry  is  always  immoral,  no  matter  in  what  form  it  is 
shown — it  is  horrible.  If  they  would  escape  what  I  have  trie<l 
to  picture  in  language  here  to-night,  let  them  throw  aside  their 
foolishness  and  wickedness,  and  accept  reason  instead  of  a 
myth  for  a  Saviour.  Wiiilst  this  confession  is  apparently  only 
listened  to  by  those  you  see  here  present,  there  are  thousands 
of  listeners  who  would  damn  me  if  they  could  ;  but  there  is  a 
bright  host  on  the  other  hand  that  I  go  to  join.  My  name  was 
Arnold,  abbot  of  Citeaux." 

We  find  the  following  reference  to  Arnold,  Abbot  of  ("iteaux, 
under  the  head  "Albigenses,"  in  MeClintock  and  Strong's  Cy- 
clopaedia of  Ecclesiastical  Literature : 

'*  At  the  beginning  of  the  13th  century  a  cru.sade  was  formed 
for  the  extirpation  of  heresy  in  Southern  Europe,  and  Inno- 
cent III.  enjoined  upon  all  princes  to  expel  tlieju  from  their 
dominions  in  1209.  The  immediate  pretence  of  the  crusade  was 
the  murder  of  the  papal  legate  and  inquisitor,  Peter  of  Castle- 
nau,  who  had  been  comi.iissioned  to  extirpate  heresy  in  the 
dominions  of  Count  Raymond  VI.  of  Toulouse ;  but  its  real 
object  Mas  to  deprive  the  Count  of  his  lands,  as  he  had  be- 
come an  object  of  hatred  from  his  toleration  of  the  heretics.  It 
was  in  vain  that  he  had  submitted  to  the  most  humiliating 
penance  and  flagellation  from  the  hands  of  the  legate  Milo, 
and  had  purchased  the  papal  absolution  by  great  sacrifices. 
The  legates,  Arnold,  abbot  of  Citeaux,  and  ^lilo,  who  di- 
rected the  expedition,  took  by  storm  IJeziers,  the  capital  of 
Raymond's  nephew,  Roger,  and  massacred  20,000 — some  say 
40,000— of  the  inhabitants,  Catholics  as  well  as  heretics.  '  Kill 
them  all,'  said  Arnold,  '(Jod  will  know  his  own.'  " 

The  spirit  of  this  i)lo<)dy  and  murderous  fanatic  and  bigot 
returns,  after  six  hundred  and  seventy  years,  to  confess  his  re- 
morse and  expiate  his  dreadful  crimes,  by  bearing  witness 
against  the  terrible  guilt  of  the  Roman  Catholic  Christian 
Church  audits  false  and  ruinous  teachings.  It  is  a  fortunate 
thing  for  him,  even  after  living  in  that  long  hell  of  remorse, 
that  he  found  the  mediiunistic channel,  in  a  poor  humble  here- 
tic, such  as  he  would  once  have  gladly  Imtchered,  through 
whom  to  expiate  his  terrible  acts  of  wrong,  and  get  a  relief 
that  he  coulil  nut  otherwise  have  done.     And  with  such  testi- 


BAINBBIDQE.  529 

mony  as  this,  coming  constantly  from  the  world  of  spirits,  we 
have  professed  Spiritualists  ready  and  willing  to  slander  and 
misrepresent  the  medium  through  whom  this  testimony  is 
coming  ;  and  ourself  for  sending  it  ahroad  through  the  world  ; 
and  this,  because  they  want  to  tack  the  infernal  thing  to 
Spiritualism,  to  smother  the  truth  so  long  kept  back  from  man- 
kind. 


An  English  Astronomer. 


-•  Good  evening,  sir  :— Like  others  who  have  communicated 
here  to  night,  I  feel  it  my  duty  to  comment  on  my  mortal 
career,  and  tell  how  much  benefit  I  have  received  from  it  as  a 
spirit.  In  this  mortal  life  I  was  an  astronomer;  and  a  study 
that  I  took  great  pleasure  in,  was  correcting  the  astronomical 
cliarts  and  maps  of  the  ancients.  In  this  work  I  not  only 
killed  the  Saviour,  so-called,  I  destroyed  God,  also,  in  my  be- 
lief. In  my  time  it  was  policy  to  conceal  your  belief;  to  have 
told  the  truth  would  have  ruined  one's  material  interests. 
Tiiere  was  not  an  ancient  astronomical  chart  or  map,  or  anj'- 
thing  appertaining  to  the  zodiac,  but  what  explained  the  whole 
story  of  the  house  of  Bethlehem,  or  house  of  corn,  and  the 
sign  of  the  Virgin,  and  in  fact  all  the  signs  made  it  very  plain 
that  the  history  of  Jesus  Christ  was  all  written  amongst  the 
stars,  thousands  of  years  before  the  alleged  time  of  his  birth. 
And  I  have  not  been  disappointed,  as  a  spirit,  in  finding  tliat 
to  be  true  which  I  discovered  while  here;  for  I  find  this  same 
astronomical  or  astrological  allegory  running  through  all  na- 
tions and  tribes  of  spirits.  The  oldest  of  these  say  that  the 
whole  idea  originated  in  one  thing,  and  that  was  the  custom  of 
making  sacrifices.  They  began  with  sacrificing  inferior  ani- 
mals, and  ended  with  sixcriftcing  human  beings.  The  different 
states  of  astronomy  or  astrology,  corresponded  with  the  char- 
acter of  the  sacrifices  made  at  various  periods,  and  these  were 
placed  among  the  stars.  If  I  had  lived  to  finish  my  last  work, 
I  would  no  longer  have  concealed  what  I  had  learned,  from 


530  ANTIQITITY   UNVEIIiED. 

fear  of  tlie  clergy.  I  went  to  spirit  life  in  1634,  and  my  name 
was  John  Bainhridge." 

The  guide  said,  after  the  control  was  yielded,  that  the  spirit 
was  a  nativeof  Aslibj'  de  la  Zoueh,  born  some  where  about  15G0. 

Refer  to  Biograpiiie  Universelle  for  account  of  Bainbridge. 

Tiie  Penny  Cj'clopaidia  says,  tliat  Bainbridge  "was  a  good 
Oriental  scliolar,  having  studied  Arabic  for  tiie  purpose  of 
reading  tlie  astronomers  of  tliat  language."  It  is  indeed  very 
strange  tliatso  very  little  has  been  recorded  of  tlie  labors  of 
this  undoubtedly  learned  and  accomplished  scholar  and  as- 
tronomer. We  infer  that  his  unpublished  works  disclosed  too 
much  for  the  safety  of  the  Christian  allegory.  We  feel  strongly 
impressed  to  believe  that  the  spirit  of  John  liainbridge  re- 
turned at  this  time,  not  only  to  testify  to  what  his  learned  in- 
vestigations in  ancient  astronomy'  led  him  to  discover,  but  to 
point  out  the  significance  and  value  of  his  suppressed  works. 
What  would  we  not  give  to  be  able  to  follow  up  and  unearth 
the  literary  treasures  that  are  being  pointed  out  through  these 
wonderful  disclosures. 


cHflf^iiHS  HflHDWiCK. 

An  English  Theologian. 

"OooT>  AFTERNOON',  SIR  :  In  this  mortal  life  I  was  deeply 
interested  in  tlie  Christian  religion.  ^ly  name  was  Ciiarles 
Har«lwick,  and  I  came  to  my  death  on  the  IGth  of  August,  LSoi), 
wliile  ascending  the  Pyri'Uees.  Tiie  last  title  that  I  had,  in  the 
mortal  life,  was  archdeacon  of  Ely,  England.  I  am  use<l  here, 
n.ii  was  the  first  spirit  who  controlled  at  the  liust  seance,  iCliarles 
Francis  Alter,)  to  prepare  the  way  for  a  concentration  of 
wisdom,  necessary  for  tlie  ancient  spirit  witnesses  who  will 
follow  me  here  to-d.iy.  I  wrote  many  works,  althougli  dying 
at  the  early  a;re  of  thirty-ciirlit.  They  were  principally  dcvolid 
to  sliowing  that  Christ  and  Cliristianity  were  su[>erior  to  nil 
other  religions.  What  will  follow  is  the  result  of  niy  exper- 
iences in  sj)irit  life.  As  a  mortal  I  was  too  enthusiastically 
blind  to  consider  the  value  of  the  testimony  of  ancient  authors 
which  I  examined  in  mv  researches.     I  commenced  bv  com- 


HABDWICK.  531 

paring  the  religions  of  India,  China,  Egypt,  Medo-Persia, 
America  and  Oceanica,  with  each  otlier  ;  and  after  an  exami- 
nation of  the  whole  of  the  religious  systems  of  tlie  globe,  I 
showed,  in  my  worl?,  the  foolishness  of  wliat  I  called  paganism 
as  compared  with  Christianity.  But  as  a  spirit  I  am  compelled 
to  say  that  I  was  altogether  wrong  in  my  geographical 
placements  of  religions.  -  India  is  not  the  motlier  of  civilization 
and  tlie  originator  of  all  religions.  Nubia,  Kordofan  and 
Ethiopia  were  the  countries  in  which  tlie  most  remote  civiliza- 
tion arose  ;  thence  it  spread  into  prehistoric  Egypt.  The  most 
ancient  monuments  of  Egypt  go  far  beyond  the  age  ascribed  to 
Moses.  Thence  it  passed  to  Chaldea  and  Assyria  ;  and  tlience 
into  India.  I  do  not  mean  to  say  tliat  those  countries  were  not 
before  inhabited,  but  their  peoples  were  ignorant  and  barbarous. 
From  India  the  tide  of  civilization  flowed  East  and  West.  The 
first  by  way  of  the  lands  extending  far  in  the  Pacific  Ocean  to 
America,  and  the  second  by  way  of  the  Mediterranean  and  the 
Black  Seas  into  Northern  and  Southern  Europe.  There  was 
two  emigrations  from  Asia  to  America  before  tliose  continents 
were  historically  known  ;  one  by  way  of  Behring's  Strait,  and 
the  other  by  way  of  Boro  Bada,  (which  was  the  ancient  name 
of  Java)  across  the  Pacific  to  Guatimala.  As  the  more  southern 
emigrants  had  a  finer  climate  than  those  who  went  by  way  of 
the  north,  who  landed  in  North  America,  they  advanced 
more  rapidly  than  did  the  latter.  And  to  show  you  what  we 
know  to  be  the  fact  as  spirits,  to  wit :  that  there  was  intercourse 
between  the  Western  and  Eastern  continents  firmly  established 
before  the  Mosaic  period,  w^e  will  call  your  attention  to  the 
fact  that  the  Mexican  god  Quetzalcoatl  was  worshipped  in 
Southern  India,  the  latter  country  receiving  him  from  the 
former  by  way  of  the  islands  of  the  Middle  Pacific.  Indeed 
there  was  more  than  one  interchange  of  Gods  between  Asia 
and  America,  as  in  the  course  of  time  the  one  became  more 
advanced  in  civilization  than  the  other.  Quetzalcoatl,  Ibrahm 
and  Gautama  occupied  witli  these  kindred  peoples  the  same 
position,  that  of  Saviour,  as  Jesus  Christ  does  to  the  Christians  ; 
and  as  no  man  could  see  th.o  father  of  the  Universe,  they  one 
and  all  resorted  to  an  intercessor  in  the  way  of  aSun,  (not  Son) 
which  they  represented  in  human  form.  This  is  as  much  as  it 
is  necessary  for  me  to  say  at  this  time.  I  will  close  by  saying 
that  I  have  found  as  a  spirit  that  no  faith  or  belief  not  founded 
on  fact  and  reason  will  avail  any  one.  If  you  tliink  to  rest 
upon  them  you  will  find  that  an  avenging  spirit  force  will 
compel  you  to  testify  to  what  j-ou  must  know  to  be  true  as  a 
sj^irit.  I  thank  you  for  the  favor  of  being  heard." 
Refer  to  the  American  Cyclopaedia  for  account  of  Hardwick. 


532  ANTIQUITY  UNVEILED. 

Such  was  the  field  of  inquiry  tliat  engaged  the  attention  of 
Mr.  Hardwick,  and  upon  wiiicli  he  set  out  to  exalt  the  Ciiristiau 
religion  at  the  expense  of  the  more  ancient  and  philosophical 
"lieathen"  religions  from  which  it  was  bodily  stolen.  The 
spirit  tells  us  that  as  a  spirit  he  had  discovered  his  mistake  in 
locating  the  different  religions  of  the  world  ;  and  that  instead 
of  India  being  tiie  mother  of  civilization  and  of  religions,  that 
these  arose  in  Nubia,  Konlofan  and  Etliiopia.  He  tells  us  that 
from  the  latter  countries  religion  spread  over  ancient  Egypt, 
as  its  most  ancient  monuments  show ;  that  from  Egypt  it 
passed  to  Chaldea  and  Assyria  ;  thence  into  India,  and  thence 
East  and  West,  to  America  and  Europe.  He  says  there  were 
two  emigrations  frojn  Asia  to  America,  one  by  way  of  the 
northern  connection  between  the  two  continents,  and  one  from 
Boro  Bodo  or  lioro  Bada  by  way  of  the  Pacific  islands — Boro 
Bada  being  the  ancient  name  of  the  island  of  Java.  This 
statement  of  the  spirit  is  strongly  corroborated  by  all  known 
arclueological  and  historically  recorded  facts.  We  are  strongly 
inclined  to  l)elieve  his  further  statement,  that  long  before  the 
Mosaic  period  there  was  intercourse  between  Asia  and  America. 
As  we  have  before  shown,  the  god  Quetzalcoatl  of  Mexico  or 
the  Aztec  Buddha,  was  identical  with  the  god  Buddha  of  the 
Asiatics,  and  especially  of  the  inhabitants  of  Southern  India. 
How  this  ancient  intercourse  was  kept  uj)  between  the  two 
continents  Me  can  only  conjecture.  Tiiere  is  much  reason  to 
believe  that  at  no  remote  geological  period  nuich  of  what  is 
now  the  Pacific  Ocean  was  land  ;  but  even  if  this  were  not  the 
case,  and  there  were  intermediate  islands  which  are  now  sunk 
beneath  the  ocean,  the  most  primitive  knowledge  of  navigation 
would  have  sufTiced  to  provide  for  the  supposed  intercourse. 

It  is  at  all  events  very  certain  that  QuetzalcoatI  in  Mexico, 
and  Ibrahm  of  the  Brahmins  and  (Jautanui  of  the  Buddhists  of 
India,  were  to  those  peoples  what  Christ  is  to  C'liristiaiis,  tluir 
respective  saviours.  Refer  to  Prescott's  Concjuest  of  Mexico  for 
account  of  (QuetzalcoatI. 

Tiie  spirit  therefore  was  correct  in  saying  that  QuetzalcoatI 
was  rei:arde(l  by  the  Mexicans  us  the  Saviour  of  tlu'ir  race.  In 
this  instance  it  will  be  seen  that  this  Mexican  Saviour  was  tin- 
Sun,  that  god  of  the  air-realm  which  is  the  creator  of  the  fruits, 
flowers  and  other  blessings  which  beautify  the  earth  and  con- 
tribute to  the  happiness  of  man. 


MESKOP  OR  MESROB.  533 

An  Armenian  Theologian. 


"I  am  here  to-day  to  throw  light  upon  what  Philostratus 
failed  to  explain,  to  wit :  the  Testament  of  Apollonius  of  Tyana. 
The  Coptic  or  Egyptian  version  of  tlie  Scriptures,  contained 
the  Pentateuch,  the  Psalms,  and  the  Proverbs  of  the  Old  Testa- 
ment and  the  New  Testament  to  Revelations.  I  was  myself, 
what  was  called  in  those  days,  a  targum  writer,  and  published 
an  Armenian  version  of  the  Scriptures ;  and  my  particular 
guide  in  doing  this  was  the  Coptic  version  before  mentioned. 
It  went  in  my  day  under  the  title  of  "The  Holy  Invocations  ; 
or  The  Actions  of  tlie  Great  Son  of  God,  Apollonius  of  Tyana," 
the  purpose  of  which,  Apollonius  said,  Avas  to  set  forth  the 
tlioughts  of  the  sages  of  the  past,  which  he  had  obtained  by  the 
aid  of  books;  but  that  tiie  actions  and  miracles  therein  set 
fortli  were  his  own.  He,  Apollonius,  travelled  over  all  the 
countries  therein  mentioned,  and  was  well  known  in  certain 
poi'tions  of  India,  Armenia,  Abj'ssinia,  Egypt,  Cappadocia, 
Judea,  Greece,  Rome  and  Asia  Minor  ;  and  he  i^erformed  his 
miracles  and  preached  his  doctrines  in  all  those  countries.  He 
was  worshipped  as  a  divine  being  as  late  as  A.  D.  275,  under 
the  abbreviated  names  of  Apol,  Pol  and  Lesbos.  Pol  Avas 
pronounced  in  the  Armenian  Paul.  [Was  Apollonius  called 
Lesbos?]  He  was  known  by  that  name  in  the  Eastern 
Countries.  Lesbos  signified  nearly  the  same  as  is  signified  by 
the  term  grand  Llama  of  Tibet,  in  your  time.  It  meant  the 
sainted  Son  of  God,  the  Initiated  one,  who  possessed  the 
Father's  secrets.  My  Ai'menian  version  was  published  under 
its  proper  title  "Apollonius,  the  Son  of  God's  Teachings  and 
[Morals"  :  but  this  title  was  altered  by  tlie  man  wliose  spirit 
will  follow  me,  Parlinus,  the  first  Archbishop  of  York,  G22. 
He  will  follow  me  and  make  plain  what  I  have  left  unsaid.  I 
thank  you  for  tliis  hearing.  We  have  sought  to  have  these 
communications  interlock,  so  that  they  cannot  be  disturbed." 

We  take  the  following  account  of  INIesrop  or  Mesrob,  from 
McClintock  and  Strong's  Cyclopsedia  of  Biblical  Literature. 

"  Mesrop,  also  called  Mashtoz,  tlie  noted  translator  of  the 
Armenian  version  of  the  Bible,  was  born  in  tlie  latter  half  of 
the  fourth  century,  in  a  small  village  of  the  province  of  Tarou. 


634  ANTIQUITY   UNVKII.ED. 

He  was  at  first  secretary  of  the  Armenian  jiatriarcli  Nerses  tlie 
Great,   and  afterwards  became  liis  minister  of   ecelesi:istical 
aflairs.     After  lillini^  tliis  position  seven  years,  he  went  into  a 
convent,  hut,  failing  to  find  any  satisfaction  there,   he  went 
into  a  desert,  where  he  gathered  about  him  a  number  of  young 
men  as  schohirs.     Under  the    government  of    the  patriarch 
Isaak  (Saak)  the  CJreat  (A.  J).  ;{!»O-440),  Mesrop  was  eommis- 
sioned  to  preach  as  missionary,    for  whicii  position  he  Mas  es- 
ju'cially  fitted  byliis  thorougli  knowledge  of  foreign  languages. 
lie  now  found  need  of  an  Armenian  version  of  the  Scriptures, 
the  version  of  the  clergy  being  in  the  Syriae,  a  language  but 
little  understood  by  the  populace.     After  having  spent  several 
years  in  the  arduous  task,  and  that  witii  but  little  show  of  suc- 
cess, he  resolved  to  throw  himself  upon   the  mercy  of  his  I^ord 
and  God,  and  seek  at  liis  hands  tlie  wisdom  and  knowledge 
recpiired  for  the  successful  accomplishment  of  his  undertaking. 
Nor  did  he  wait  long  for  an  answer  to  his  prayer.     While  so- 
journing at   tSamosata,    mc  are   told,   he   was  led    to  see  the 
ditlerent  types  engraved  in  a  rock,  and  that  he  could  remember 
every   single  letter  so  plainly,  tliat   he   was  al>le   to  describe 
them  to  the  distinguished  calligrapher  Rufanus,  who  finally 
composed  the  desired  alphabet.     lie  immediately  commenced 
the  gigantic  work  of  trai\slating   the  Bible   from   the   Greek 
into  the  Armenian,  a  version  that  was  introduced  afterwards 
into  that  part  of  Armenia,  governed  by  his  king  Vramshapuh. 
IJy  request  of  other  sovereigns,  he  made  also  translations  for 
the  Georgian  and  Albanian  countries.     A  change  in  the  gov- 
ernment obliged  him  to  quit  Persian  territory,  and  he  sought  a 
new  home  in  (jlreeian  Armenia,  where  he  continued  his  activ- 
ity under  the  special  protection  of  the  emperor  Theodosiusof 
Constantinople,  and  the  patriarch  Atticus.      In   sjtite  of  the 
severe  crusades  against  the  members  of  the  new  religion,  lie 
continued  to  inspire  his  scholars  and  friends  with  confidence 
in   their  final  success,  and   defeated  several   times  the  various 
attempts  to  introduce  idolatry  in  the  practice  of  a  pure  Catho- 
lic religion.     One  of  his  later  great  works  was  the  translation 
of  the  liturgical  booksof  the  (Jreek,  into  the  modern  Armenian 
language.      After  the    death  of  his  ohl  companion    Isaak  I., 
Mc>rop    was   elected  patriarch   of  Armenia,    l)Ut   he   died    tlie 
next   yea;-,  I'Vbruary  1!»,  A.  1).  441.     A  critical  edition  of  Mes- 
roji's   translation  of  the  Bible  appeared  in  \'eni<"e,  in  ISO"),  in 
four  volumes.     As  an  em-rgetic  and   sciintitic   man,    Mesmp 
ranksanioiig  the  most  imiM)riant  coml>at:uils  of  the  Ciirislian 
n'li'.,M(Ui  in  t  lu-  early  cent  iiries,  wiieii  t  lie  ciiuinninic;iti<>n  of  t  lie 
new  nliirioii  met  esiii'ci;dly  with  great  (»l)stai-les  in  I  lie  Ivisl,  for 
want  (if  w  litlcii  laoL^nago.     Mesrop  t'l  inhered  iit<  ralmc  an  mug 


MESBOP  OR   MESROB.  535 

his  countrymen,  not  only  by  his  own  literary  productions,  but 
by  founding  'a  whole  school  of  remarkable  thinkers  and 
writerSj'that  created  what  is  called  '  the  golden  period'  for  the 
enlightenment  of  Ancient  Armenia.    (Malan)." 

Tiiis  seems  to  be  all  and  more  than  was  known  concerning 
Mesrob  and  his  theological  labors.  It  will  be  seen,  if  the  com- 
m  luication  of  tlie  spirit  is  true,  that  the  nature  of  the 
Armenian  version  of  the  Scriptures,  as  it  is  called,  has  been 
wholly  misapprehended.  In  order  to  place  before  the  reader 
all  that  can  be  said  against  its  truthfulness,  we  will  copy  what 
the  same  Cyclopaedia  says  of  what  has  been  called  the  Coptic 
version  of  the  Scriptures  : 

"Egyptian  versions  of  the  Holy  Scriptures.  After  the  death 
of  Alexander  the  Great,  the  Greeks  multiplied  in  Egypt,  and 
obtained  important  places  of  trust  near  the  throne  of  the 
Ptolemies.  The  Greek  language  accordingly  began  to  diffuse 
itself  from  the  court  among  the  people,  so  that  the  proper 
language  of  the  country  was  either  forced  to  adapt  itself  to  the 
Greek,  both  in  construction  and  in  tlie  adoption  of  new  words, 
or  was  entirely  suspended.  In  this  way  originated  the  Coptic, 
compounded  of  tlie  old  Egyptian  and  tlie  Greek.  There  is  a 
version  in  the  dialect  of  Lower  Egypt,  usually  called  the 
Coptic  or,  better,  the  Memphitie  version  ;  and  there  is  another 
in  the  dialect  of  Upper  Egypt,  termed  theSahidic,  and  some- 
times the  Thebaic.  1.  The  Memphitie  version  of  the  Bible — 
The  Old  Testament  in  this  version  was  made  from  the 
Septuagint  and  not  from  the  original  Hebrew.  It  would  appear 
from  Munter  that  the  original  was  tlie  Hesychian  recension  of 
the  Septuagint  then  current  in  the  country.  There  is  little 
doubt  that  all  the  Old  Testament  books  were  translated,  though 
many  of  them  have  not  been  discovered.  Although  this  version 
(not  the  Thebaic)  seems  to  be  that  exclusively  used  in  the 
public  services  of  the  Copts,  it  was  not  known  in  Europe  till 
Dr.  Marshall  of  Lincoln  College,  contributed  some  readings 
from  it  to  Bishop  Fell's  Xew  Testament." 

It  was  undoubtedly  to  this  Memphitie  Coptic  version  that 
the  spirit  referred.  The  spirit  expressly  says  that  he  translated 
his  version  of  tiie  Scriptures  from  the  Coptic,  and  not  from  the 
Greek.  This  fact  was  undoubtedly  known,  and  hence  the 
attempt  to  make  it  appear  that  the  Coptic  tongue  was  a  Greek 
idiom.  This  is  certainly  not  a  fact.  The  Coptic  language  is  in 
its  basic  features  and  its  details,  the  spoken  language  of  Iho 
ancient  Egyptians,  and  in  later  times  became  interspersed  with 


636  ANTIQUITY   UNVEILED. 

Greek  and  Arabian  words,  which  were  assimilated  and  made 
to  conform  to  tlie  grammatical  principles  of  the  ancient 
Egyptian  language.  This  is  admitted  on  the  same  theological 
authority-,  whicli  says  : 

•'Coptic  language,  a  mixture  of  ancient  Egyptian  witli  Greek 
and  Arabic  words,  spoken  in  Egypt  after  (."iiristianity.  it  is 
not  now  a  spoken  language,  having  been  everywhere  supplanted 
l)y  the  Arabic."  [Tliu  ('<)i)tic  was  certainly  a  written  and 
spoken  language  before  the  Cliristian  era.]  "It  has  not  been 
spoken  in  Lower  Egypt  since  tlie  tenth  century,  but  lingered 
for  some  centuries  longer  in  Upper  Egyj)t.  It  is,  however, 
still  used  by  the  ('o])tsin  tlieir  religious  services,  but  tiie  lcs.sons, 
after  being  read,  in  Coptic,  are  explained  in  Arabic.  The 
Coptic  literature  consists  in  great  part  of  tlie  lives  of  saints  and 
homiUes  witli  a  few  Gnostic  Morks.  It  is  especially  interesting 
as  giving  us  a  clew  to  the  meaning  of  the  hieroglyphics  after 
they  have  lieen  phonetically  deeipliered.  It  is  divided  into 
three  dialects,  the  ]\Iempliitic  or  Lower  Egyptian,  wliichisthe 
most  polislied,  and  is  .sometimes  exclusively  called  Coptic;  the 
iSahidicor  L'^pper  Egyptian;  and  tlie  IJashmuric,  which  was 
spoken  in  the  Delta,  and  of  which  only  a  few  remains  exist." 

On  what  authority  it  is  claimed  that  Mesrob  translated  his 
version  of  Scriptures  from  the  Greek  into  the  Armenian,  we  do 
not  know.  We  will  give  what  the  same  authority  says  in 
relation  to  the  Armenian  version  of  Alesroh  : 

"This  translation  of  tlie  Bil)le  was  undertaken  in  the  year 
410  l>y  Mesrol)  wltli  the  aid  of  his  ])ui)ils  Joannes  Ecelensis  and 
Josephus  Palncsls.  It  api)ears  that  the  patriarch  Isaak  lirst 
attempted,  in  cunseipience  of  the  Persians  having  destroyed  all 
the  copies  «)f  tlu;  (Jreek  version,  to  make  a  translation  fiom  the 
Peshito  ;  that  Mesrob  became  liis  coadjutor  in  this  work  ;  and 
that  tlu'y  actually  completed  their  translation  from  the  Syriac. 
Hut  when  the  al)()V(>  named  |)npils,  who  had  been  .sent  to  t  lie 
ecclesiastical  council  at  I'>plu'sus,  letnrned,  they  brought  with 
them  an  accurate  copy  of  the  (fieek  IJible.  I'pon  this  Mesrob 
laiil  aside  his  transl.aiion  from  the  IVsiiito,  and  i)repare(l  to 
commence  anew  from  a  more  authentic  text.  I  ini)erri'ct 
knowledn^e  (»f  the  ( ireek  language,  however,  inducol  hir.i  to 
send  his  pupils  to  Alexandria,  to  aeipiire  accurate  Orcein 
scholarshii) ;  and  on  their  return,  the  translation  was  ac<*oni- 
plished.  Mosi's  of  ( 'horeiie,  the  hi-lorian  of  Armenia,  wlio 
was  also  employed,  as  a  tiisciple  of  Mcsroit,  on  this  occasion, 
fixes  its  completion  in  the  year  410;  lnit  he  is  eontradicteil  i)y 
t  lie  dale  of  I  he  ( 'oiincil  of  l''phesus,  wliicii  nec<'ssarily  makes  it 
sni)~et|n(nt  to  t  In    \  rai' 4;>!." 


MESKOP  OR  MESROB.  537 

Can  any  one  read  that  account  of  the  Armenian  version 
carefully  and  critically,  and  not  see  the  labored  eflfbrt  to  make 
it  appear  that  Mesrob's  Armenian  version  Avas  fi'oni  an  accurate 
Greek  version?  After  acknowledging  that  tlie  Armenian  his- 
torian Moses  Chorensis  was  a  contemporary  and  "was  also 
employed  as  a  disciple  of  Mesrob,  on  tliis  version,"  this  Christian 
writer  is  guilty  of  the  folly  of  disputing  the  date  given  by  that 
correct  and  careful  writer,  as  to  the  time  and  completion  of  the 
Armenian  version  ;  and  this  for  no  better  reason  than  that  the 
story  about  the  bringing  of  an  accurate  Greek  version  from  the 
Council  of  Ephesus  was  by  that  very  fact  shown  to  be  false. 
As  it  is  not  pretended  that  Mesrob,  could  have  had  any  Greek 
version,  accurate  or  otherwise,  for  his  guidance,  other  than  the 
one  alleged  to  have  been  brouglit  from  Ephesus,  and  as  his 
version  was  completed,  according  to  Moses  Cliorensis,  twenty 
years  before  that  could  have  happened,  there  is  but  one  reason- 
able conclusion  possible,  and  that  is,  that  INIesrob  did  not 
translate  the  Armenian  version  from  the  Greek.  The  question 
then  arises:  from  what  version  of  the  Bible  did  he  translate? 
He  tells  us  as  a  spirit,  that  lie  was  guided  in  his  translation  by 
the  Coptic  version.  This  seems  to  be  singularly  confirmed  by 
the  facts  already  set  fortli.  It  is  admitted  that  Mesrob  did  not 
understand  the  Greek  tongue,  and  that  he  was  compelled  to 
send  two  of  his  pupils  to  Alexandria  to  learn  the  Greek  lan- 
guage. That  accurate  Greek  version  spoken  of,  we  are  told, 
was  gotten  at  Ephesus,  a  Greek  city,  where  it  could  have  been 
readily  translated  into  tlie  Armenian  tongue,  and  where  it 
would  liave  been  translated,  if  such  a  translation  had  ever  been 
made.  There  is  therefore  special  significance  in  the  mention 
of  the  fact  that  Mesrob  sent  his  pupils  to  Alexandria  in  relation 
to  producing  his  Armenian  version.  Had  he  intended  to 
procure  a  Coptic  version  of  the  Scriptures,  it  was  to  Alexandria 
tliat  ho  would  have  sent  for  it,  for  he  could  have  obtained  it 
nowhere  else.  AVe  then  have,  in  this  one  fact,  the  strongest 
reason  to  believe  that  it  Avas  from  the  Coptic,  and  not  from  the 
Greek,  tliat  ]Mesrob  translated  his  version. 

Tliis  is  still  more  strongly  indicated  by  the  fiirtlier  fact  that 
tlie  Armenian  version  did  not  follow  any  known  versions  of 
the  Old  or  the  New  Testament.     The  same  authority  says  : 

"In  the  Old  Testament  til  is  (the  Armenian)  version  adheres  ex- 
ceedingly closely  to  tlie  Sei)tuagiiit,  (l)Ut  in  the  book  of  Daniel 


538  ANTIQUITY   UNVEILED. 

luis  followed  the  version  of  Theodotion).  Its  most  striking  char- 
jicteristi*;  is,  that  it  does  not  follow  any  known  recension  of  the 
Keptuagint.  Although  it  more  often  agrees  with  the  Alexan- 
drine text,  in  readings  which  are  peculiar  to  the  latter,  than  it 
does  with  tlie  Aldine  or  Coniplutensian  text,  yet,  on  the  other 
hand,  it  also  has  followed  readings  which  are  only  found  in  the 
last  two.  Bertlioldt  accounts  for  tiiis  mixed  text  l)y  assuming 
tliat  the  copy  of  the  Greek  Bible  sent  from  Ephesus  contained 
the  Lucian  recension,  and  that  the  pupils  brought  back  copies, 
according  to  the  Hesychian  recension,  from  Alexaiidria,  and 
that  tlie  translators  made  the  latter  their  standard,  but  cor- 
rected their  version  by  the  aid  of  the  former.  The  version  of 
the  New  Testament  is  equally  close  to  the  Greek  original,  and 
also  represents  a  text  made  up  of  Alexandrine  and  Occidental 
readings." 

There  are  several  suggestive  facts  embraced  in  that  statement. 
The  Armenian  version  "does  not  follow  any  known  recension 
of  the  tSeptuagint"  Greek  version.  It  is  also  admitted  that  the 
Armenian  version  followed  the  readings  which  are  only  found 
in  the  Aldine  or  Complutension  Polyglot,  as  well  as  tlie 
readings  of  Theodotion's  version  and  the  version  of 
Hesychius.  These  facts  show  that  the  Armenian  version  w:us 
the  translation  from  an  original  version,  of  which  eacii  of  these 
other  versions  were  modilied  copies.  Had  the  Armenian 
version  been  made  according  to  either  of  the  known  CJreek 
versions,  it  would  not  have  presented  so  many  deviations  from 
all  of  them.  Tlieodotion  was  an  "Kl)0'.iite  Christian,"  in  other 
words,  a  Gnostic,  and  his  version  was  undoubtedly  a  (Jnostic 
j)roduction  of  tlie  Alexamh'ian  school.  ]iut,  in  Bertholdt's 
conjecture  tliat  the  pupils  of  Mesroh  took  back  from  Alexandria 
to  .\rnienia  the  Hesychian  recension,  and  that  the  Armenian 
translators  made  that  recension  their  standard,  we  have  almost 
positive  proof  that  tlie  spirit's  statement,  tliat  he  was  guided 
in  his  Armenian  version  by  the  Coptic  version,  is  true.  Who 
was  Hesychius?  Tlie  Nouveiie  IJiograpbie  (u-nerale  says  of 
him  : 

"  Hesychius,  an  I'^gyptian  bisiiop,  who  sutU'red  martyrdom 
during  the  persecution  of  Diocletian  and  (JaK-rian,  about  .'510 
or.'Ul.  Hody  identilits  him  with  a  ilesycliiiis  who  revised  tiie 
I'.ibU'of  tiie  Seventy,  and  whose  revisod  version  was  generally 
used  in  I\irypt  and  in  the  neigbl>oriiig  countries,  and  Falnieus 
rciirinied  hint  as  tile  same  as  Jlesy«*iiiiis  of  Alexan<lria,  autiior 
(tf  llie   IvfxieoM.'' 


MESROP  OR  MESROB.  539 

If  Hesycliius  was  a  bishop  of  Alexandria  at  tlie  beginning 
of  tlie  fourtli  century,  and  about  that  time  made  a  recension  of 
the  Septuagint  version  which  was  in  Greek,  it  is  hardly  likely 
that  he  ventured  to  depart  from  that  most  accurate  Greek  ver- 
sion of  the  Scriptures,  as  the  Septuagint  is  claimed  to  have 
been.  The  most  that  Hesychius,  a  Greek  Egyptian  bishop, 
would  have  done,  was  to  translate  the  Greek  Septuagint  into 
t!ie  Coptic  tongue  for  the  use  of  his  Coptic  followers,  and  this 
is  no  doubt  just  what  he  did.  It  therefore  becomes  almost 
certain  that  it  was  the  Coptic  version  of  Hesychius,  the  Greek 
bishop  of  the  Copts,  that  the  pupils  of  Mesrob  took  from  Alex- 
andria, and  that  the  latter  followed  in  making  his  Armenian 
version  of  the  same  Scriptures.  At  all  events,  this  is  the  only 
supposition  that  can  account  for  the  confusion  worse  con- 
founded that  Christian  writers  have  caused  by  seeking  to  show 
that  Mesrob  followed  a  Greek  version  of  the  Bible.  When,  in 
addition  to  this  train  of  facts,  all  pointing  to  the  same  conclu- 
sion, we  have  the  positive  statement  of  the  spirit  that  he  was 
guided  in  publishing  the  Armenian  version,  by  the  Coptic 
version  of  the  Scriptures,  there  is  hardly  any  room  to  question 
the  truth  of  this  statement. 

The  spirit  then  states  what  the  Coptic  version  contained.  He 
says  it  contained  the  Pentateuch,  Psalms,  and  Proverbs,  of  the 
Old  Testament,  and  all  the  New  Testament.  If  other  books  of 
the  Old  Testament  were  included  in  the  Armenian  version,  it 
is  to  be  inferred  they  were  gotten  b^^  Mesrob  from  some  other 
source  than  the  Coptic  version.  Mesrob  tells  us  that  he  was  a 
Targum  writer?  The  definition  of  Targum  is,  translation,  in- 
terpretation, and  was  the  name  applied  to  a  Chaldee  version  or 
paraphrase  of  the  Old  Testament.  If  Mesrob  was  a  Targum 
writer,  two  things  seem  highly  probable.  First,  Mesrob  did 
not  have  to  invent  a  written  Armenian  language,  as  has  been 
claimed  he  was  compelled  to  do,  in  order  to  publish  his  Arme- 
nian version  ;  and,  second,  that  he  translated  or  interpreted 
the  Scriptures,  not  in  the  Chaldean,  but  in  the  Armenian 
tongue  ;  and  if  he  translated  his  Armenian  version  from  the 
Coptic,  a  third  point  seems  to  be  established,  and  that  is,  that 
Targums  were  written  that  had  nothing  to  do  with  Hebrew 
originals  whatever. 

But,  having  given  ample  proof  of  the  substantial  truthful- 
ness of  tlio.se  puitsof  tile  communication  already  eommeuted 


540  ANTIQUITY   UNVEILED. 

upon,  we  do  not  feel  that  we  strain  a  conclusion  when  we  say, 
that  we  regard  the  rest  of  tlie  coniiminication  as  equally 
credihle.  If  that  be  so,  then  it  is  certain  that  the  Coptic 
version  of  the  Holy  Scripturi's  was  nothing  more  nor  less  than 
tlie  Coptic  version  of  "Apollonius  tlie  Son  of  God's  Teacliings 
and  Morals,"  under  wliicli  title  the  spirit  of  Mesrob  says  he 
I)ul)lislicd  what  is  now  called  The  Armenian  Version  of  the 
Holy  .Scriptures.  Such  undoubtedly  was  the  true  character  of 
the  Coptic  version  of  what  is  called  the  Bible.  The  spirit  tells 
us  that  Apollonius  did  not  claim  to  be  the  author  of  the 
theological  and  ethical  teachings  contained  in  his  Testament, 
to  which  Philostratus  referred  as  being  extant  when  he  wrote 
about  A.  D.  22-j  to  245;  but  that  it  contained  the  thoughts  of 
the  sages  of  the  i)ast  which  he  had  obtained  from  books.  He 
also  tells  us  that  the  actions  and  miracles  therein  set  forth 
were  the  incidents  of  his  own  life.  The  spirit  does  not  over- 
state the  vast  work  in  the  way  of  travel  and  public  teaching 
performed  by  Apollonius  in  the  extensive  countries  to  which 
he  refers.  That  Apollonius  was  worshipped  as  a  divine  being, 
until  A.  D.  275,  is  a  historically  known  fact;  but  whether 
under  the  name  of  Lesbos,  as  the  spirit  states,  we  have  no 
conclusive  means  of  determining.  Nor  can  we  throw  any  light 
on  the  meaning  of  such  a  designation,  if  it  was  ever  applied  to 
Apollonius  of  Tyana.  As  to  the  abbreviated  names  Apol  and 
Pol  which  were  applied  to  him,  we  have  much  reason  to 
know  this  to  be  the  fact.  In  First  Corinthians,  chap,  iii,  1  to 
8,  it  is  said  : 

"1.  And  I,  brethren,  could  not  speak  unto  you  as  unto 
si»irituai,  but  as  unto  carnal,  even  as  unto  babes  in  Christ. 

'•2.  I  have  fed  you  with  milk,  an<l  not  with  meat  :  for 
hitherto  ye  were  notable  to  bear  it,  neither  yet  now  are  ye  able. 

".'{.  For  ye  are  yet  carnal  :  for  whereas  there  is  among  you 
envying  and  strife,  ami  divisions,  are  ye  not  carnal,  and  walk 
as  men? 

"4.  For  while  one  saith,  I  am  of  Paul  ;  and  another,  I  am  of 
A  polios;  are  ye  not  carnal '.' 

"5.  Who  then  is  Paul,  and  who  then  is  Apollos,  but  ministers 
by  whom  ye  believed,  even  as  the  lord  gave  to  every  man'.' 

"<i.  I  have  planted,  .\pollos  watered,  but  (Jod  gave  the 
inercMst'. 

"7.  So  then,  iieitlu'r  is  he  that  i)lanteth  anything,  neither 
he  that  wateretli  :  but  (Jod  that  ''iveth   tlu'  increase. 


MESROP  OR  MESROB.  541 

"Now  he  that  planteth  and  lie  that  watereth  are  one; 
and  every  man  shall  receive  his  own  reward,  according  to  his 
own  labor." 

Here  we  have  tlie  plain  and  unqualified  admission  that  Paul 
and  Apollos  were  one  and  the  same  person.  No  sophistry  can 
explain  so  positive  a  statement  away.  Now  who  was  Paul  and 
who  Apollos,  if  they  were  one?  In  the  Cambridge  Manuscript, 
the  Codex  Cantabrigiensis,  or  Codex  Bezse,  i:»resented  to  Cam- 
bridge University  in  1581  by  Theodore  Beza,  who  said  he 
obtained  it  during  the  French  wars  in  1562,  when  it  was  found 
in  the  monastery  of  St.  Irenajus  at  Lyons,  in  this  same  Chapter 
3  of  1st  Cor.,  the  name  of  Apollos  does  not  appear,  but  instead 
the  name  of  Apollonius.  It  is  admitted  that  this  manuscript 
is,  with  the  greatest  probability',  of  the  6th  century,  which  con- 
jecture if  correct,  connected  Apollonius  with  the  Paul  of  the 
Christian  Scriptures  as  identically  the  same  person,  as  late  as 
the  6th  century.  A  writer  in  McClintock  and  Strong's  Cyclo- 
piedia  says  of  this  Codex. 

"Its  Alexandrine  forms  would  argue  an  Egyptian  origin,  but 
the  fact  of  the  Latin  translation  shows  that  it  is  a  Western  copy. 
It  is  assigned  with  great  probability  to  the  sixth  century.  It  is 
chiefly  remarkable  for  its  bold  and  extensive  interpolations, 
amounting  to  some  six  hundred  in  the  Acts  alone,  on  which 
account  it  has  been  cautiously  employed  by  critics,  notwith- 
standing its  great  antiquity." 

Here  is  a  precious  disclosure,  truly.  It  then  seems  in  the 
highest  degree  probable  that  this  Codex  Bezse,  next  to  the 
Cojitic  version,  and  its  Armenian  translation  by  Mesrob,  is  the 
most  significant  and  important  proof  of  the  Apollonian  origin 
of  the  so-called  Holy  Scriptures.  That  it  should  contain  the 
name  of  Apollonius  as  its  chief  author,  and  be  of  Egy2:)tian 
origin,  are  facts  that  go  far  to  prove  the  truth  of  spirit  Mosrob's 
statement  as  to  the  Apollonian  nature  of  the  Armenian  version. 
It  is  a  well  known  fact  that  Apollonius  went  into  Upper  Egypt 
and  Ethiopia,  where  he  remained  for  a  considerable  time  com- 
paring teachings  with  the  Gymnosophists  of  those  countries  of 
Africa,  and  Philostratus  has  recorded  the  profound  impression 
he  made  among  those  learned  ascetics,  and  the  high  veneration 
in  which  he  was  held  by  them.  It  is  most  probable  that  it  was 
only  during  this  late  period  of  his  life  that  he  published  the 
writings  which  have  come  down  to  us  from  him.  Be  this  as  it 
may,  it  certainly  is  from  Eg^'pt,  and  not  from  Judea  or  Greece 


542  ANTIQUITY  UNVEILED. 

or  Rome,  that  the  oldest  versions  of  the  Christian  Scriptures  as 
they  are  called,  were  obtained.  The  writer  last  referred  to  says  : 
"The  characters  (of  the  Codex  Bezae)  betray  a  later  age  than  the 
Codices  Alexandrius,  Vaticanus,  and  P^phra^nii  (A,  B  and  C), 
and  capitals  occur  in  Codex  Sinaiticus."  Here  we  have  again 
a  most  significant  fact.  Although  this  copy  of  a  Latin  and 
Greek  version  of  the  Scriptures,  is  later  than  the  three  al)ove 
mentioned  versions,  it  pays  no  regard  to  them  whatever,  but 
goes  to  some  older  and  anterior  original  version,  wliicii  ditrers 
so  widely  from  the  Alexandrius,  Vaticaims  and  Eplinemi 
versions,  that  in  the  single  book  of  Acts,  it  contains  some  six 
hundred,  of  what  are  called,  interpolations.  According  to  every 
legitimate  rule  of  criticism,  it  is  natural  to  infer  that  what  the 
writer  referred  to,  calls  interpolations,  were  parts  and  parcels  of 
some  original  scriptures  from  which  all  the  various  versions 
have  been  intermediately  or  immediately  obtained.  It  is  con- 
ceded that  Codices  Alexandrius,  Vaticanus  and  I^phrfemi  are 
not  earlier  than  the  beginning  of  the  middleof  the  5th  century. 
It  is  therefore  highly  probable  that  there  was  some  older 
version  than  either  of  tiiem,  that  contained  all  the  alleged 
interpolations  of  the  Codex  lieza?.  If  the  three  former  versions 
did  not  contain  the  alleged  interpolated  matter  of  the  Codex 
Bezai,  presuming  that  the  copiers  or  translators  all  used  the 
same  or  a  similar  original,  it  is  natural  to  infer  that  nothing 
materially  ditrerent  from  the  common  original  was  added  to 
any  of  them,  and  if  any  i)ortion  of  that  original  was  omitted,  it 
was  admitted  for  a  puri»()se.  For  instance,  if  the  original 
Scriptures  were  the  publislied  writings  of  Apollonius  of  Tyana, 
and  the  copiers  of  those  writings  wanted  to  deprive  him  of  tlie 
credit  of  his  labors,  and  to  attril)Ute  tliem  to  some  jK-rson 
unknown  to  history,  they  would,  as  a  matter  of  course  eliminate 
from  those  writings  tiiat  wliieli  would  sliow  their  real  nature 
and  autliorship.  Tiiis  it  is  al)soluteIy  known  was  iloni'  by 
Eusebius,  Eutiialius  and  other  Christian  seliemers,  when-vcr 
tlH'y  found  it  necessary,  in  tlieir  work  of  tlieological  anii  (■cclt- 
siastical  deeei)tion.  No  Englisli  or  French  translation  of  the 
Codex  J.ezie  lias  ever  been  nuide,  so  far  sis  we  can  discover,  but 
we  venture  to  say  tliatif  such  a  translation  ever  is  made,  It  will 
be  found  that  the  alleged  interpolations,  especially  the  six 
hundred  In  the  Acts  of  the  Apostles,  show  that  no  Jesus  Christ 
or  his  Apostles  had  anything  to  do  with  the  Christian  Serlj)- 


PAULINUS.  543 

tures,  and  that  Apollonius,  who  is  expressly  mentioned  therein, 
was  the  real  author  or  compiler.  We  infer,  with  good  reason, 
that  the  Codex  Bezae  was  a  copy  of  the  writings  of  Apollonius 
of  Tyana  by  some  Neo-Platonist  opponent  of  Christianity.  But 
we  can  pursue  this  inquiry  no  further  at  present,  but  will  close 
by  noticing  the  last  statement  of  the  spirit.  He  says;  "jNIy 
Armenian  version  was  published  under  its  proper  title  "Apol- 
lonius the  Son  of  God's  Teachings  and  Morals;"  but  this  title 
was  altered  by  the  man  whose  spirit  will  follow  me,  Paulinus, 
tlie  first  Archbishop  of  York,  in  622."  We  need  do  no  more 
than  to  invite  the  reader's  attention,  in  relation  thereto,  to  the 
following  communication  and  our  comments  thereon. 


PflUliIISlUS. 
The  First  Archbishop  of  York,  England. 


"My  salutation  shall  be  :  He  or  she  who  tampers  with  truth 
shall  never  rest  until  tliey  have  rectified  it.  I  am  here  with 
only  one  excuse,  and  that  is  that  zeal  and  enthusiasm  carried 
me  away.  I  think  it  was  in  A.  D.  645  that  I  entered  the  spirit 
life,  and  from  that  day  until  A.  D.  1700,  I  endeavored,  witli  all 
the  perseverance  of  an  entliusiastic  spirit,  to  find  Jesus  Christ. 
Bat  all  these  centuries  of  searching  ended  in  finding  tlie  man, 
wliom  I  ignored  in  my  eartli  life,  Apollonius  of  Tyana.  Not 
that  Apollonius  desires  to  be  considered  the  Saviour  of  men, 
but  he  does  desire  tliat  the  truth  shall  be  established.  I 
tampered  with  the  Armenian  version  of  the  Testament  of 
Apollonius.  [Do  j'ou  mean  Mesrob's  version  ?]  Yes.  The 
Armenian  version  of  Mesrob;  and  also  one  from  Upper  Egypt. 
I  also  made  some  alterations  in  the  Latin  version,  that  is  the 
Council  of  Xiee  version.  Because  I  was  one  of  the  first  trans- 
lators of  the  Scriptures  from  the  Gallic  into  the  Saxon  tongue. 
I  translated  from  the  Gallic,  Latin,  Armenian  and  Coptic  ton- 
gues into  the  Saxon  ;  and  I  did  it  simply  because  I  thought 
tliis  religion  of  Jesus  was  true,  although  the  writings  from 
which  I  translated  showed  that  it  was  not  true.  But,  how 
many  of  your  modern  commentators  are  doing  the  same  thing? 
Thej'  are  doing  this,  to-day,  blinded  by  their  zeal  which  takes 


644  AXTIQUITV   UNVEILED. 

the  place  of  reason,  and  then  follows  hipjotry  ami  untruth. 
[Can  you  now  say  wliat  alterations  or  substitutions  you  made 
in  the  Testament  of  Apolionius?]  I  suitstituted,  as  did  Euschius, 
Jesus  Christ  of  Jud<'a  for  Apolionius  of  Tyana.  [You  translated 
the  versi<»us  you  speak  of,  nuikinjr  tiiose  alterations?]  Yes;  I 
made  them  to  correspond  witli  P^usi-hius's  version.  This  is 
about  all  I  can  do  to  eorrect  my  eartiily  errors.  [What  became 
of  your  Sa.xon  version  of  tlie  Scriptures?]  It  was  revised  by 
Uede,  and  afterwards  by  Tiiomas  a'  IJeckct  ;  and  it  was  after- 
wards put  into  its  present  sliape  by  Arehbisiiop  Whately. 
[You  have  kept  trace  of  these  tilings  as  a  spirit  ?]  I  have  fol- 
lowed them.  [Have  you  met  Arclibishop  Wliately  in  spirit 
life?]  Yes;  but  since  his  time,  theological  altercations  have 
taken  so  many  directions  that  it  ha.s  been  almost  impos- 
sible to  follow  tliem.  I  am  Pauliims,  tirst  archbishop  of  York, 
inG22.  [How  came  you  to  have  a  Latin  name?]  I  was  from 
Bretagno  in  Gaul,  and  it  was  very  customary  for  Gallic  priests 
to  bear  Latin  names." 

'We  can  find  very  little  in  relation  to  Paulinus's  life,  but 
will  give  what  we  can.  McClintock  and  Strong's  Cyelopsedia 
says : 

"St.  Paulinus  of  York,  an  ecclesiastic  of  the  7th  century, 
noted  as  the  companion  of  St.  Augustine  iti  his  mission  to 
England,  was  sent  from  Rome  by  Tope  Gregory  in  A.  D.  001. 
He  .soon  made  him.self  the  favorite  of  tiie  English  jirinces,  and 
obtained  positions  of  inlhience  and  trust  at  court.  In  A.  1).  025 
he  was  consecrated  bishop  by  Archi)isliop  Justus  to  attend 
.ililtheiiK'rta,  daugliter  of  .(iOthelbert,kiiig  of  Kent,  to  the  Noith 
on  her  marriage  witij  Edwin,  king  of  the  Northumbrians.  In 
A.  D.  02G  and  027  his  missionary  labors  resulted  in  marvelous 
succes.ses  ;  tiiousands  were  baptized  by  him,  and  his  fame  was 
in  all  tiie  land.  He  was  made  bishop  of  York,  where  he 
fouiuled  the  (*athedral,  about  028,  and  031  consecrated  Hono- 
rious  Arclil)ishop  of  Canterbury  at  Lincoln.  In  083,  on  the 
death  of  King  Edwin,  he  was  obliged  to  llee  before  the  invad- 
ing Northumbrians,  and  settled  in  Kent.  Pie  there  became 
bisliop  of  Kocliester,  and  died  about  ()4.'i." 

This  is  substantially  all  that  has  been  perniitted  to  come 
down  to  us  in  relation  to  Paulinus.  The  facts  tliat  he  was 
sent  by  Gregory  I.  to  Britain  to  aid  St.  Augustine  in  his  great 
mission  to  that  country;  that  he  became  .so  influential  witii 
English  princes,  that  his  missionary  labors  n-sulted  in  such 
marvelous  successes  ;  that  he  was  made  by  Justus  Arclibisliop 
of  York;  and  tliat  he  was  the  founder  of  that  great  ecclesias- 


ST.    GERMAIN.  545 

tical  province  ;  it  is  very  certain  that  Paulinus  was  a  man  of 
extraordinary  character.  It  is  said  he  was  sent  froni  Rome  to 
England,  but  we  are  not  told  what  country  was  the  country  of 
his  nativity.  That  he  was  selected  to  assist  St.  Augustine 
would  rather  indicate  him  of  Gallic  birth,  as  his  spirit  claims 
was  the  fact.  He  was  just  such  a  man  as  would  have  sought 
to  provide  a  Saxon  version  of  tlie  Scriptures,  and  just  such  a 
man  as  would  have  known  what  versions  of  tlie  original 
Scriptures  were  the  nearest  the  truth.  It  seems  he  did  not  use 
any  Greek  version  whatever,  but  as  he  says,  used  the  Arme- 
nian version  of  Mesrob,  and  also  one  from  Upper  Egypt,  (no 
doubt  a  Coptic  version,  if  not  the  one  made  use  of  by  Mesrob 
himself.) 


ST.   GEt^lVIfliri. 

Bishop   of   Auxerre. 

"  My  Salutation,  Messieurs,  shall  be  :  Let  us  love,  instead  of 
hate  each  other;  and  we  can  only  achieve  this  by  individuali- 
zation of  character  witliout  regard  to  any  prevailing  beliefs. 
No  one  can  sav^e  you  but  the  saving  power  witiiin  yourselves. 
No  spirit  or  mortal  can  make  you  what  you  are  to  be,  but  your 
own  thoughts.  Purity  can  only  be  obtained  by  right  actions. 
I  ask  that  all  spirits  and  all  mortals  will  forgive  me  for  teach- 
ing doctrines  in  relation  to  a  person,  so-called,  but  whom  I 
never  have  yet  seen,  namely,  Jesus  Christ.  No  more  ardent 
follower  had  he  than  rae,  and  yet  honesty  of  belief  in  spirits  is 
no  criterion  of  honesty.  Believe  in  anything  you  feel  is  right, 
but  your  actions  will  sit  in  judgment  upon  you,  they  will  be 
your  saviour;  and  one  is  with  me  here  to-day,  who  was  inti- 
mately related  with  me  in  this  mortal  life,  in  the  propagation 
of  Christianity,  who  desires  me  to  say  for  her  (a  saint  so- 
called),  that  one  good  action  is  worth  any  amount  of  belief,  in 
tlie  way  of  redemption.  Her  name  when  slie  was  here,  was 
St.  Genevieve,  one  of  the  patron  saintsof  the  city  of  the  high- 
est civilization  and  deepest  immorality,  (Paris.)  But  what  I 
now  know  of  Jesus  Christ,  I  might  have  known  if  I  had  not 
been  a  fanatic.  I  held  at  one  time  a  copy  of  the  original  re- 
maining writings  of  one  Moses  Chorensis,  and  the  original 
of  it  is  now  in  possession  of  the  Maronite  monks  of  Mount 
Lebanon  ;  but  no  one  sees  it,  and  it  is  guarded  as  a  sacred  work 


546  ANTIQUITY   UNVEILED. 

by  thoir  Patriarch  or  chief.  But  those  manuscripts  once  ex- 
posed to  the  worUl,  will  prove  that  the  original  Gospels  were 
written  in  Cappadocia  in  the  Syriac-Hebraic  tongue,  and  not 
in  the  Greek,  and  were  copied  into  the  Armenian,  by  tins 
Moses  Cliorenensis.  [Was  the  Armenian  a  Greek  idiom  ?]  As 
far  as  I  understood,  it  was  a  mixture  of  Indian  and  Greek,  but 
I  ]\now  that  tlie  Armenian,  since  my  time,  has  come  in  contact 
with  tlie  Greek  so  nujcli  tiiat  the  language  has  undergone  con- 
siderable change.  These  Gospels  of  the  Armenians  set  fortii 
St.  Paul  as  Apolloniusof  Tyana,  with  Jesus  Christ  as  a  modern 
typification  of  Krishna,  of  India  ;  that  is  tliey  placed  Krishna 
as  living  at  tlie  time  of  Apollonius  of  Tyana,  and  Apollonius 
as  the  disciple  instead  of  tlie  real  master.  All  this  I  knew  at 
the  time  I  lived  in  mortal  form,  but  I  could  never  see  it  clearly 
until  I  became  a  spirit,  on  accoutit  of  my  fanaticism.  And  as 
I  am  anxious  and  willing  to  rectify  the  errors  of  my  mortal 
life,  so  I  am  here  to-day,  to  testify  what  I  know  of  the  truth, 
thanking  you  for  the  opportunity.  That  will  finish  what  I 
have  to  say  to-day.     St.  Germain,  Bishop  of  Auxerre." 

Refer  to  Nouvelle  Biographic  Gcnerale  for  account  of  St. 
Germain. 

If  the  communication  of  St.  Germain  is  correct,  then  there 
are  works  of  Moses  Cliorenensis  that  have  been  suppressed 
by  the  Catholic  Church.  We  hope  that  the  time  may  come 
when  the  writings  of  this  Armenian  bishop  will  be  again 
brought  to  the  light ;  it  is  much,  however,  to  have  the  a.ssur- 
ance  of  this  spirit  that  those  writings  showed  that  the  original 
Gospels  were  written  in  Cappadocia,  in  the  Syriac-Hebraic 
tongue,  and  were  copied  therefrom  by  Moses  Cliorenensis, 
bishop  of  Bagravand,  into  the  Armenian  tongue.  This  leaves 
hardly  a  doubt  that  Apollonius  of  Tyana,  a  native  of  Cappa- 
docia, was  the  writer  or  compiler  of  the  so-called  original  gos- 
pels, a  fact  testified  to  by  the  spirit  of  Apollonius  himself. 
Indeed,  the  spirit  of  St.  Germain  says  tliat  this  .Armenian 
version  of  the  Gospels,  set  forth  St.  Paul  as  Apollonius  of  Ty- 
ana, with  Jesus  Christ  as  a  modifud  typification  of  Clirislina 
of  India,  as  living  at  the  time  of  Apollonius,  and  Apollonius 
as  the  disciple  instead  nf  the  master.  Thus  the  testimony  <>f 
one  spirit  after  another  is  being  givin,  all  tending  to  demon- 
strate, not  r)tdy  that  Christianity  is  a  monstrous  fraud  and 
dcefption,  but  (h-nionsl  rat  ing  the  natiuc  otthat  fraud  and 
di'ccptinn  in  all  its  details.  Let  the  light  shine!  Circulate 
these  irrefutalile  revelations  from  the  spirit  side  of  life.  Do  not 
fear.     The  truth  will  harm  no  one  ;  and  will  help  all. 


MONT  ACUTE.  547 


JVIOflTflCUTH. 

Earl  of  Salisbury. 


"Good  day,  to  you  :— My  name  is  Montacute,  Earl  of 
Salisbury.  In  tlie  year  1343,  I  conquered  the  Isle  of  Man  from 
the  Scots.  My  business  here,  to-day,  is  not  concerning  my 
military  exploits,  but  about  the  religion  I  found  on  that  island 
when  I  conquered  it.  According  to  their  priests  andteacliers, 
in  the  year  400,  or  thereabout,  the  god  Hesus  was  introduced 
on  that  island,  and  as  tliat  name  sounded  so  familiar  to  me,  I 
interfered  but  very  little  with  it.  I  told  the  priests  of  ray 
religion  to  let  them  have  their  Hesus,  and  to  try  to  make  that 
name  identical  with  Jesus,  which  they  gradually  did.  The 
native  priests  said  the  Hesus  religion  had  been  introduced 
amongst  their  ancestors  from  Ireland  by  a  saint  or  priest  named 
Columbkille.  They  said  that  St.  Patrick,  St.  Columbkille,  St. 
Declan,  and  a  score  of  other  Irish  saints,  who  were  called 
Christians,  were  all  teachers  of  Hesusism.  The  writings  con- 
cerning Hesusism,  when  that  worship  was  first  introduced  on 
the  Island  of  Man,  went  to  show  that  it  was  of  Phoenician 
origin.  If  you  seek  Phoenician  history,  you  will  discover  that 
it  is  almost  impossible,  to  find  the  work  of  any  Phoenician 
author  of  note  extant  at  this  time.  The  writings  of  Sanchon- 
iathon  on  religious  subjects,  if  they  are  ever  to  be  found,  must 
be  looked  for  among  the  relict  of  the  ancient  Irish,  Scots  and 
Picts.  I  think  that  the  round-towers  and  other  ancient  ruined 
edifices  of  Ireland  and  Scotland  will  yet  throw  a  great  deal  of 
light  upon  that  religious  imposition  called  Christianity.  As 
the  Manx  people,  who  inhabited  the  Isle  of  Man  in  my  time, 
were  very  superstitious,  you  will  find  them  so  to-day.  I  think 
they  have  among  them  now  the  relics  of  the  ancient  religion 
which  they  carefully  conceal  from  the  ministers  and  priests  of 
the  Roman  Catholic  and  English  Churches.  The  evidence  I 
came  to  give  is  about  completed,  and  I  will  say  no  more." 

The  only  reference  I  have  been  able  to  find  in  relation  to 
Montacute,  Earl  of  Salisbury,  is  in  the  History  of  the  Isle  of 
Man,  by  Rev.  Joseph  George  Cummings,  London,  1848,  Ap- 
pendix B,  pages  277-278.     It  is  as  follows  : 

"The  rival  claims  to  the  throne  of  Man  arose  from  Aflrica, 
younger  sister  to  Magnus,  the  last  king  of  Man,  and  therefore 


648  ANTIQUITY   UNVKILED. 

aunt  to  tho  aforesaid  Mary,  daujjliter  of  Reginald.  In  a  deed 
of  gift,  dated  at  liridgewater  in  Somerset,  A.  D.  1305,  in  which 
slie  styles  herself  'Aufrica  de  Connoglit  lieres  de  Man,' she 
made  over  the  island  to  Simon  de  Monte  Aeuto,  (Simon  Mon- 
tacute),  from  whom  a  claim  thus  descended  to  his  son,  Sir 
William  Montacute,  who  is  said  to  have  mortgaged  it  for  seven 
years  to  Anthony  JJeck,  bishop  of  Durham  and  Patriarch  of 
Jerusalem,  which  bishop  also  obtained  a  grant  of  it  for  life 
from  Edward  II.  On  tiie  death  of  that  prelate,  March  3d, 
1311,  the  rival  claims  to  the  Isle  of  Man  appear  to  have  been 
entertained  by  the  Montacute  family.  This  rivalry  was,  how- 
ever, at  length  happily  set  aside  by  the  union  of  the  two  con- 
testing families  in  tlie  persons  of  Sir  William  Montacute,  Earl 
of  Salisbury,  (son  of  the  last  mentioned  Sir  William)  with 
Mary,  daughter  of  William  de  Waldebeouf,  and  therefore 
great  granddaughter  of  Reginald,  the  son  of  Olave  the  Black. 
This  appeai-s  to  have  taken  place  in  1343,  through  the  influence 
of  Edward  IH,  who  furnished  the  Earl  of  Salisbury  nieu  and 
means  for  the  conquest  of  the  island  from  the  Scotch,  who 
then  had  it  in  possession.  ^  *  *  *  * 

"  In  1344,  Sir  William  Montacute  was  solemnly  crowned 
king  of  Man,  but  the  family  seem  to  liave  held  the  island  by 
an  uneasy  tenure;  and  in  the  year  1393,  the  P^arl  of  Salisbury 
sold  it  to  Sir  William  Scroop,  the  kitig's  chamberlain,  after- 
wards Earl  of  Wiltshire,  on  whose  attainder  and  execution  in 
1399,  Henry  IV  granted  the  Isle  to  Henry  Percy,  Earl  of 
Northumberland,  to  be  held  by  him  on  the  service  of  carrj-ing 
the  sword  of  Lancaster  on  tlie  day  of  the  coronation  of  the 
kings  of  England." 

It  is  thus  seen  that  a  part  of  this  communication  is  fully 
confirmed  by  recorded  historical  facts.  That  the  communica- 
tion came  from  the  spirit  of  Sir  William  Montacute,  the  con- 
(|Ueror  and  crowned  king  of  the  Isle  of  Man,  it  is  hardly 
possible  to  doubt,  and  it  is  therefore  entitled  to  credit  as  coming 
from  a  spirit  who  has  very  clearly  proven  his  identity.  If 
wliat  he  says  about  the  religion  he  found  prevailing  on  the 
Isle  of  Man,  at  the  time  of  its  contjuest,  is  true,  then  we  have 
the  surprising  information  that  as  late  as  the  middle  of  the 
fourteenth  century  the  Druid  worship  of  the  Sun-god  Hesus 
I>revailed  upon  the  Isle  of  Man.  This  being  the  case,  we  may 
naturally  credit  Montacute's  statement  in  relation  to  the 
account  he  received  from  the  native  priests,  as  to  the  time 
when,  and  the  source  wiience  tluy  <lerived  their  worship  of 
Hesus.  Rut  the  probability  of  its  correctness  is  much  increased 


MONTACUTE.  549 

by  the  mention  of  St.  Columbkille  as  the  missionary  from 
Ireland,  who  first  taught  Hesusism  to  the  Manx  people.  St. 
Columbkille  Avas  the  contemporary  of  St.  Patrick  iu  Ireland, 
and  his  chief  assistant  in  the  great  School  which  he  established 
at  Armagh,  in  Ireland,  where  the  Druid  religion,  of  which  the 
sun-god  Hesus  was  the  chief  divinity,  was  taught.  The  con- 
current testimony  of  several  returning  spirits  all  go  to  show 
this  to  have  been  the  case.  Montacute  further  testifies  that  he 
was  told  by  the  native  priests  that  the  writings  brought  to 
Man  by  Columbkille  went  to  show  that  the  Hesusism  of  the 
Druids  was  of  Phoenician  origin.  There  is  little  doubt  but  that 
sucli  was  the  fact.  The  sun-god  of  the  Phoenicians  was  called  i-es 
pronounced  yes,  the  etymology  of  that  name  being  "  i"  mean- 
ing one,  and  "  es  "  meaning  fire,  or  the  one  fire  or  the  sun. 
This  les  of  the  Phoenicians  was  pronounced  Hes  by  the 
Druids  of  Western  and  Northern  Europe,  and  no  doubt 
received  the  terminal  syllable  "us"  afterthetime  of  the  Roman 
conquests  of  Gaul  and  Britain.  There  is  good  reason  to  hope 
that  from  the  Druidical  ruins  in  France,  Great  Britain,  Ireland 
and  the  adjacent  islands  will  yet  come  forth  the  facts  which 
will  show  beyond  all  question  what  the  Hesusism  of  the 
Druids  was,  and  its  relation  to  the  Christian  religion  which 
supplanted  it.  As  the  worship  of  Hesus  was  comparatively  so 
recent  in  the  Isle  of  Man,  relics  may  yet  be  found  among  the 
descendantsof  the  Manx,  the  ancient  inhabitants  of  the  Isle 
of  Man,  that  will  contribute  to  that  end. 


550  ANTIQUITY    UNVEILED. 


Francis  Anthony  plcmming. 

A  Roman  Catholic  Priest. 


"Good  aftkrxoon,  sir  : — In  the  year  of  my  mortal  life, 
1791, 1  prcat'lied  u  senuoii  in  iit.  Mary's  Church  in  this  city,  on 
St.  Patrick.  1  believed,  at  tliat  time,  tliat  I  was  speaking  the 
truth.  As  a  spirit  I  am  now  aware  tliat  it  was  all  untrue.  To 
outside  people  this  might  seem  strange;  but  to  one  who  has 
gone  so  thoroughly  over  the  ground  presented  by  these  com- 
munications as  you  have,  it  should  not.  St.  Patrick  was  not  a 
Christian,  but  a  Druid  priest.  I  have  not  learned  this  from 
books,  but  from  an  interview  with  the  spirit  of  Patrick  him- 
self. The  proof  of  the  truth  of  this,  in  a  mortal  sense,  must 
be  sought  for  among  the  ruins  of  the  round-towers  of  Ireland. 
That  there  is  such  evidences  there,  I,  as  a  spirit,  am  perfectly 
aware.  If  I  had  a  medium  whom  I  could  properly  control,  I 
could  lead  you  to  the  exact  spot  where  that  evidence  is  to  be 
found,  in  the  county  of  Armagh.  But  even  if  you  should  fail 
to  find  it  there,  others  probably  will.  It  is  not  in  the  round- 
towers  but  at  their  bases  where  this  proof  will  be  found.  I  will 
also  say  to  you  that  I  only  act  as  interpreter  for  St.  Patrick,  St. 
Declan  and  other  spirits  who  went  to  spirit  life  long  before  me. 
You  must  depend  on  them  for  the  facts  in  your  search  for  that 
evidence,  and  they  will  not  fail  you  when  the  proper  time 
cojiies.  The  hope  of  all  revolting  Catholic  spirits  is  that  you 
will  throw  out  these  facts  to  the  world.  There  are  immense 
numbers  of  people  who  will  be  desirous  of  profiling  by  them. 
In  that  way  you  will  accomplish  a  work,  the  benefit  of  which 
no  one  can  possibly  estimate.  I  died  of  yellow  fever,  in  this 
city,  in  17!»8.  My  name  was  Francis  Anthony  Flemming,  of  St. 
Mary's  Church." 

We  have  not  l)een  able  to  find  any  biographical  mention  in 
reference  to  the  Kev.  Francis  Anthony  Flennning,  ami  do  not 
know  whether  he  was  in  diarge  of  St.  Mary's  Koman  Catholic 
Church  in  Philadelphia,  in  17!»3,  but  I  cannot  but  believe  thai 
such  was  the  case.  For  in  a  i)ublicjition  that  I  found  in  the 
Philadelphia  Ijil)rary,  relating  to  the  Yellow  Fever  and  its 
work  of  (kstruction  in  1793,  in  this  city,  I  found  among  those 
wln^  died  of  that  <lisease  in  that  year  the  nameof  Rev.  Francis 
A.  Flemming,  a  Catholic  clergyman.     Whether  the  A.  in  the 


FLEMMING.  551 

name  stood  for  Anthony,  I  have  not  been  able  to  learn. 
Neither  liave  I  been  able  to  learn  whether  he  ever  preached  a 
sermon  on  St.  Patrick,  in  1791,  as  he  states  he  did,  I  have  no 
means  of  ascertaining  ;  but  the  very  natural  inference,  in  view 
of  all  the  facts,  is,  that  he  did  preach  justsueli  a  sermon  before 
the  congregation  of  St.  Mary's  Church  at  the  time  he  states. 
As  a  spirit  he  seems  to  have  learned  more  concerning  St. 
Patrick  than  he  knew  of  him  as  a  Catholic  priest.  As  a  spirit, 
he  claims,  and  no  doubt  justly,  that  he  is  now  as  honest  and 
truthful  in  what  he  testifies  to  as  he  was  then  while  testifying 
as  a  mortal,  in  relation  to  St.  Patrick  and  his  theological  posi- 
tion and  labors,  as  the  patron  Saint  of  Ireland. 

It  is  this,  no  doubt,  sincere  and  truthful  spirit,  who,  as  the 
interpreter  for  St.  Patrick,  St.  Declan  and  their  priestly  com- 
peers of  ancient  Ireland,  and  on  their  authority,  declares  that 
they  were  not  Christian  divines  as  he  once  believed  them  to 
be;  but  were  Druid  priests.  It  would  seem  that  the  only  ex- 
cuse the  Roman  Catholic  Church  had  for  claiming  tiiem  as 
Christian  divines  was  the  fact  that  they  worshipped  the  Sun- 
God  under  the  name  of  Jesus  or  Hesus,  which  name  was  a 
little  before  that  time  tacked  to  the  name  Christos  of  the 
Essenes  and  Neo-Platonists,  by  the  Council  of  Nice,  under  the 
politic  management  of  Constantine  the  Great,  who  sought  by 
that  means  to  heal  the  theological  dissensions  that  prior  to  that 
time  had  been  keeping  the  Roman  Empire  iii  turmoil  and 
disorder. 

These  communications  are  making  these  facts  more  clear, 
and  they  need  only  the  resurrection  of  the  secrets  that  are  con- 
cealed under  the  ancient  round-towers  or  fire-temples  of  Ire- 
land, to  make  them  evident  bej-ond  doubt  or  question.  The 
spirit  speaks  especially  of  the  ancient  Druid  remains  that  still 
exist  in  the  county  of  Armagh,  Ireland,  as  the  most  probable 
source  whence  the  proof  of  the  fact  that  St.  Patrick  was  a 
Druid  and  not  a  Roman  Catholic  Christian,  will  be  ultimately 
found.  It  is  a  fact,  that  it  was  at  "Armagh  the  beautiful"  as 
he  designated  it,  that  St.  Patrick  founded  his  great  school  for 
the  propagation  of  the  Druidical  religion. 


562  ANTIQUITY  UNVEILED. 


JflCOfi   CAPO. 


"I  am  here  to  make  my  way  straight.  I  was  an  architect  and 
a  designer  and  builder  of  Roman  Catholic  churches  at  Florence 
in  the  twelfth  and  thirteenth  centuries.  I  am  chosen  by  the 
spirit  world  to  fulfil  a  mission  here,  and  that  is,  to  testify  to 
M'hat  I  did,  toconvert  the  stones  of  pagan  temples  into  Christian 
churches,  and  pagan  statues  into  the  apostles  of  Christianity. 
Those  mute  marbles  of  Florence  will  testify  to  what  neither 
Catholic  nor  Protestants  Christians  can  deny.  Why  is  it  that 
the  ruins  of  Tliebes,  of  Epiu'sus,  of  Athens,  of  Rome,  have  so 
few  of  the  pagan  gods  standing  in  them  to-day.  The  answer 
of  the  Catholic  is  this:  they  were  destroyed  in  times  of  war. 
I  will  tell  you  a  truth  that  was  well  known  in  the  Middle  Ages, 
that  no  soldier  would  wantoidy  have  destroyed,  nor  at  the 
command  of  his  otlicers,  anything,  that  to  him,  represented  a 
god.  Where,  then,  are  those  statues  of  the  gods  of  anticjuity  ? 
They  are  the  finest  representations  of  tlie  twelve  apostles  ; 
somewhat  changed,  it  is  true,  by  the  sculptor.  Nevertheless, 
these  pagan  gods  now  represent  at  Rome,  Padua,  Florence, 
Venice,  and  (ieneva,  the  disciples  of  Jesus  of  the  Christian 
religion.  I,  myself,  helped,  in  1L.M0.  to  mount  at  Flon-nce,  at 
their  great  chuicii  tiure,  tiie  statue  of  Hesus  of  the  Celtic 
J)ruids,  which  was  brought  there  by  tlie  onler  of  the  ruling 
pont ill"  from  northern  France,  or  what  is  called  Jirittany.  I  am 
liere  to-day  to  testify  to  liie  identity  of  tlie  materials  of  tiie 
statues  of  .Jesus  and  his  twelve  apostles,  wlijch  are  all  merely 
pagan  divinities  carved  and  modified  to  suit  Christian  wants 
and  re(|Uirements.  I  have  no  fear  but  that  what  I  have  here 
stated  can,  on  investigation,  be  proven  tobetrue.  We  architects 
.and  sculptors,  together  with  tiie  priests,  alone  knew  this.  My 
name  was  Jacob,  and  I  had  a  surname  Capo.  You  may  find 
tliat  I  am  not  named  in  biograjihii-al  works,  but  I  think  you 
will  find  jiieiition  of  nie  in  connection  with  tiie  history  of 
.•irciiitecture.  Tliis  is  .1  duty  I  liave  long  desired  to  fulfill,  and 
J  feel  my  conscience  much  lightened  by  what  I  have  said." 


SEMLER.  553 


J.  S.  SEJVILiEt^. 


"Sir  : — In  my  mortal  life  I  charged  the  Christians,  learned 
and  unlearned,  that  their  teachings,  promulgated  and  propa- 
gated, were  forgeries,  lies,  dissemblings,  in  regard  to  that  which 
was  true.  Their  attempts  to  answer  me  were  just  such  as  they 
usally  make — that  it  was  necessary  for  man  to  have  a  saviour, 
in  order  to  reconcile  him  with  an  offended  God.  What  tliis 
God  has  had  to  get  offended  at,  I  have  failed,  either  as  a  spirit 
or  mortal,  to  find  out.  If  God  made  me  so  that  my  reason  was 
more  critical  than  my  belief  was  strong,  I  claim  that  to  be  a 
right  whicli  neither  God,  man  nor  devils  can  take  from  me, 
namely,  my  own  individuality.  Tiiat  Paganism  and  Christi- 
anity are  one  and  the  same  thing,  and  the  dying  gods  of  virgins 
born  is  a  m^-thical  idea,  at  least  fifteen  tliousand  years  old,  I  am 
willing  tostake  all  my  hopes  of  future  happiness  upon.  Where  is 
the  evidence  of  15,000  to  20,000  years  ago  to  be  found,  to  confirm 
what  I  here  state?  When  European  and  American  scholars 
turn  their  attention  to  the  encyclopaedia  of  two  nations,  of  whom 
little  as  yet  is  known,  that  is  in  regard  to  their  ancient  records, 
they  will  find  this  evidence.  Those  two  nations  are  the  Chinese 
and  Japanese.  They  are  the  nations  that  have  undergone  the 
least  changes,  and  it  is  amongst  such  unchangeable  people  that 
the  most  direct  and  positive  evidence  is  to  be  found.  Away 
back  in  those  far-distant  ages  a  God  was  looked  for  who  was  to 
bring  about  the  golden  age,  when  all  things  should  be  equal. 
This  was  as  eagerly  looked  for  by  mortals,  then  living,  as  it  is 
looked  for  to-day  by  moderns.  AH  kinds  of  symbols  and  sym- 
bolical worship,  taken  from  tlie  attitudes  of  dying  men  and 
animals,  have  been  copied  and  joined  together.  Two  heroes 
fighting,  as,  did  the  Horatii  and  the  Curatii,  on  whose  eflorts 
seemed  to  hang  some  great  stake,  falling  across  each  other  thus 


y^  or  thus  ■    I   - 


have  suggested  the  symbols  which   were 


afterwards  transferred  to  Christianity,  is  my  firm  and  honest 
conviction  as  a  spirit.  If  we  can  only  understand  it  properly, 
we  will  find  that  all  those  mythological  signs  have  had  to  do 
with  the  individual  actions  of  mortal  men,  and  were  then 
transferred  to  the  stars,  after  the  death  of  those  individuals.  I 
lived  in  172-5,  and  my  name  was  J.  S.  (Senikr.  I  was  a  German." 


554  ANTIQUITY   UNVEILED. 

I  translate  the  following  account  of  Semler  from  the  Nouvelle 
Biographic  Generale. 

•'Jean-Salanian  Semler,  a  Gcnnjui  tlieologian,  born  the  18th 
of  Beptember,  1721,  at  Saalfebl,  where  bis  father  was  a  clergy- 
man ;  (lii'il  Mareli  14tii,  1791,  at  Halle.  Raised  amid  pious 
surroundings,  lie  modified  his  religious  tendencies  at  tlie 
University  of  Halle.  During  his  studies,  he  became  attached 
to  8.  J.  Baumgarten,  whom  he  aided  in  tiie  pul)lication  of  his 
'History  Universelle.'  In  1749  he  was  called  to  Coburg,  in  tlie 
capacity  of  professor,  and  there  conducted  tlie  Gazette.  After 
iiaving  tauglit  history  and  literature  at  Altdorf  (1751),  he  finally 
in  that  year,  obtained  a  chair  of  theology  at  Halle.  In  1757  he 
succeeded  Baumgarten  in  the  control  of  the  theological  semi- 
nary. Semler  was  gifted  with  a  marvelous  aptitude  for  seizing 
the  relation  of  facts,  one  with  another,  to  appreciate  tliem  at 
their  true  value,  and  to  separate  with  remarkable  acuteness  the 
smallest  details  of  those  facts.  He  lacked,  it  is  true,  that 
pliilosophical  quality  of  mind  wiiieli  sees  tilings  in  bulk  or  as  a 
whole;  but  in  matters  of  erudition  and  criticism,  he  was  gifted 
with  the  most  happy  faculties.  It  was  in  tliis  field  of  iiupiiry 
that  he  shone  particularly.  One  of  the  services  he  rendered 
was  to  sliow  tliat,  to  interpret  the  scriptures,  whicli  have  been 
written  at  very  difTerent  epoclis,  it  is  necessary  to  take  into 
account  all  the  circumstances  that  related  to  the  history  of  the 
times  at  whieh  each  of  them  liad  l»eeii  composed.  Semler  was 
the  father  of  historical  hermeneuties,  as  Krnesti  was  of  gram- 
mati(."al  hermeneuties.  The  first  suliject  that  he  submitted  to  a 
])rof(>und  and  impartial  study  was  the  canon.  He  discovered 
this  remarkable  fact,  that  the  canon  in  the  first  centuriesof  the 
chureh  were  not  identical  with  that  wliich  lias  become  defined. 
He  showed  that  all  the  saered  books  have  not  the  same  value 
in  a  doctrinal  point  of  view  ;  tliat  the  apocalypse  and  tlie 
canticle  of  canticles,  for  example,  could  not  lie  put  upon  the 
same  line,  in  this  respect,  with  the  didactic  writings.  We  cannot 
pass  in  silence  the  service  lie  rendered  to  the  history  of  dogmas, 
('arrying  into  this  field  of  study  the  same  critical  spirit  tliat 
had  governed  him  in  his  other  lal)ors,  lie  followed  the  develop- 
nu-nt  of  the  admitted  doctrines  in  the  Christian  ("hureli, 
j)oiiiling  out  tlie  formation  of  some,  and  I  lie  modification  of 
others,  and  indicated  under  wli.it  iiilhiences  these  changes 
wert^  successfully  pro(hice<l.  (Jretrory,  in  his  'liistoire  des 
sec'tes'  and  the  'Biographic  Universelle'  accuses  Semler  of 
having  reduced  Christianity  to  .a  purely  human  doctrine;  this 
accusation  is  unjust.  It  is  possi1)k;  that  the  way  in  wliich  he 
j)rocec-(le<i,  coiidiicli-d  him  to  set'  in   Christianity  anologies  in 


SEMLER.  555 

many  of  its  relations  to  all  other  religions,  although  it  surpassed 
them  in  grandeur  and  purity.  If  he  lias  sacrificed — if  he  has 
combatted  certain  doctrines,  commonly  regarded  as  constitutive 
parts  of  the  Christian  religion,  it  is,  on  the  one  hand,  because 
he  regards  the  doctrines  only  as  illegitimate  superfluities  with 
which  it  was  loaded  by  the  different  mediums  tlirough  which 
it  had  passed,  and  he  has  sought  the  history  at  hand  to  give 
tlie  proof  of  it ;  it  is,  on  the  other  hand,  because  he  thought 
that  Christianity,  led  back  to  its  primitive  purity,  would  escape 
the  attacks  made  upon  it,  and  which  bore  precisely  on  the 
parasitical  doctrines  that  he  retrenched." 

Semler  was  a  profuse  writer,  and  left  many  works,  all  of 
which  were  calculated  to  annoy,  if  not  alarm,  the  orthodox 
Christian  Church.  It  was  the  spirit  of  this  bold  and  original 
Christian  thinker  who  gave  the  above  communication.  How 
far  his  theory,  in  regard  to  the  origin  of  the  Greek  and  Roman 
crosses,  is  correct,  1  have  no  certain  means  of  knowing.  With 
the  light  I  have,  I  am  more  inclined  to  believe  theirphallicand 
equinoctial  origin.  The  idea  thrown  out  by  the  spirit  is,  how- 
ever, singularly  suggestive  of  the  struggle  between  light  and 
darkness,  warmth  and  cold,  at  the  two  equinoctial  periods  of 
the  year,  when,  apparently  equally  exhausted,  they  seem  to 
rest  a  brief  space  from  their  efforts  to  destroy  each  other.  The 
comnuinication  is,  in  my  opinion,  authentic  and  true,  and  well 
worthy  of  the  most  profound  attention  and  thought. 


656  ANTIQUITY   UNVEILED. 


Cardinal  Sancta  De  Caro. 


"Let  us  use  blessings  iiistoacl  of  curses  to  those  who  disagree 
with  us.  It  would  have  been  well  for  me,  if  I  had  practiced 
that  precept  as  a  mortal.  I  was  selected  i)y  a  council  of  priests 
to  prepare  tlie  Latin  Vulgate  in  more  readable  form.  I  had  five 
ditierent  copies  to  write  from.  The  tir.st  w:ls  a  copy  of  Marcion, 
copied  by  Chrysostom  ;  the  second  a  version  by  Ulphilas  ;  the 
third  a  copy  of  the  monks  of  Mount  xVthos  ;  the  fourth  a  copy 
similar  to  the  Codex  Alexaudriuus  ;  and  the  fifth  was  a. Samar- 
itan copy  supposed  to  have  been  written  by  that  great 
Kssene,  Ignatius  of  Antioch.  All  tliese  copies  can  be  traced 
back  to  the  last  named  which  was  the  original  of  them  all. 
Tliis  Samaritan  copy  by  Ignatius  of  Antioch,  said,  in  a  preface, 
that  the  writings  that  followed  it  were  transterred  by  a  disciple 
of  Ma  Ming,  (whose  name  was  not  in  tlie  preface  given),  to 
Apollonius  of  Tyana,  and  by  him  were  given  to  Ignatius  of 
Antioch.  This  copy  had  two  distinct  sections  to  it ;  first  an  expla- 
nation in  the  Hei)raie->Samaritan  tongue,  tracing  tlie  whole  toa 
God,  born  of  a  Star,  seen  in  a  trance  by  Ma  Ming.  It  was  divided 
into  four  Divisions  or  God-spells,  and  they  bore  the  names  of  the 
four  ditierent  principles,  truth,  virtue,  i>erseverauce  and  e(iuity  : 
tlie  whole  to  be  understood,  and  understood  only  by  the 
initiated,  jis  an  iiupiiry  into  star-worsliij),  with  the  Sun  as  the 
central  pivot  of  the  whole.  ^Vhen  the  Sun  began  to  make  his 
ajipearaiice  above  the  line,  then  commenced  the  reign  of 
their  (iod  on  earth,  and  when  he  began  to  deeline  then  lie  was 
going  down  info  tiie  grave;  and  as  thos"  ancients  claimed  that 
for  about  three  days  he  stood  still,  before  he  began  to  arise 
again,  this  is  the  secret  of  the  three  days  and  three  nights  in 
thegravt'.  All  this  was  well  understood,  but  became  disguised 
more  and  more,  because  the  priests  saw  it  would  not  do  to  let 
tiic  masses  know  the  truth  for  fear  of  losing  their  jxjwer.  And 
t  Ills  M.ircion  of  Pontus,  instead  of  ri'ceiviiig  the  original  writings 
of  Al)ollonius,  received  the  copy  of  Ignatius,  with  notes  made 
by  him,  and  Marcion  mauage(l  t<f  make  St.  Mark  a  substitute? 
for  himself;  Luke  is  Lucian  ;  Matthew  was  a  man  in  the  third 
century  named  Matthias,  an  Hssene  of  ( "M|)pado<'i:i,  one  of  the 
Last  of  tliat  sect  l)efi>re  it  lu'came  :disorbed  in  what  is  termed 
( "liristiaiiity  ;  autl  t  he  oriiriiiMl  St.  John  w.ns  as  has  been  stated 
here,  .\p(»ll()!iiiis  of  TyaiKi.     It    w:is  said  in  the  marginal  notes 


DE   CARO.  557 

of  the  Samaritan  copy  by  Ignatius  of  Antioch,  tliat  Matthias 
liad  found  a  copy  tliat  liad  been  lost.  Apollonius  gave  it  to  liis 
disciple  Darnis,  and  it  became  separated  from  tlie  rest,  and  in 
that  way  came  to  be  used  by  Matthias  to  propagate  a  religion. 
It  was  marked  297.  This  Matthias  was  a  Cappadocian  and 
connected  with  the  Magi.  All  the  other  copies  mentioned  are 
nothing  more  than  translations  from  the  Hebraic-Samaritan 
copy.  The  other  four  were  modified  copies  of  that  one,  made 
to  suit  the  views  of  the  transcribers.  The  first  interruption  to 
the  original  copy  written  by  myself  was  made  by  Tyndale 
when  he  printed  the  first  Bible  in  the  Sixteenth  century.  He 
dropped  all  the  marginal  notes  with  the  exception  of  those 
manufactured  by  priests;  and  also  destroj-ed  all  the  preface.  It 
was  not  so  nmch  his  fault,  for  his  life  would  have  paid  the 
forfeit.  As  long  as  these  things  were  written,  they  were  held 
by  the  selected  few  of  the  faithful,  but  when  printed  there  was 
danger  that  the  masses  would  become  too  enlightened.  This 
is  all  I  can  now  state.  I  lived  in  tlie  13th  century  and  my 
name  was  Cardinal  Sancta  De  Caro." 

I  asked  him  how  he  came  to  bring  that  communication  to 
earth  ?  He  replied  by  saying  that  spirit  messengers  were  being 
sent  out  from  one  department  of  spirit  life  to  the  others,  to  find 
out  those  who  could  in  each  special  department  best  impart 
information  to  earth's  people,  and  he  had  been  selected  and 
sent  to  discharge  the  mission  he  had  just  performed.  This 
reply  opens  up  a  train  of  thought  that  seems  to  be  inexhaustible. 

I  have  searched  in  vain  for  any  historical  reference  to  any 
person,  cardinal  or  otherwise,  that  can  in  any  way  appertain 
to  the  spirit  who  gives  that  communication  ;  and  yet  I  have 
no  doubt  of  its  genuineness  and  truthfulness.  It  would  be 
strange  indeed,  that  any  personating  spirit  should  have  given 
it,  and  this  must  have  been  the  case  if  it  is  not  genuine.  Had 
the  spirit  named  the  "council  of  priests"  to  whom  he  refers, 
we  would  have  been  better  able  to  trace  the  matter  up.  He 
says  he  lived  and  labored  as  a  cardinal  in  the  thirteenth  cen- 
tury. Now,  it  is  a  fact,  that  in  1274  A.  D.  there  assembled  in 
Lyons,  France,  a  council  which  was  attended  by  500  bisliops 
and  about  1000  of  the  inferior  clergj^,  the  principal  object  of 
which  was  to  bring  about  the  reunion  of  the  Greek  and  Latin 
churches.  Nothing  would  be  more  natural  than  that  at  such 
an  assembly,  an  attempt  would  be  made  to  bring  the  Latin 
and  Greek  versions  of  the  New  Testament  into  the  closest  pos- 
sible accord.     It  is  therefore  highly  probable,  at  least,  that 


558  ANTIQUITY   UXVKILED. 

there  was  some  eflbrt  made  at  that  time,  to  bring  tlie  Latin 
and  Greek  versions  of  the  JJiblo  into  jierfect  airreement.  In- 
deed a  writer  in  ^IcClintock  and  Strong's  Cycloptedla  of 
Theological  Literature  says : 

"  In  the  Tliirteenth  century,  Correctoria  were  drawn  up, 
especially  in  France,  in  whicli  varieties  of  readings  were  dis- 
cussed, and  Roger  Hacon  complains  loudly  of  the  confusion 
which  was  introduced  into  the  coirnnon,  that  is  the  Parisian 
copy  ;  and  quotes  a  false  reading  from  Mark  viii,  38,  where  the 
correctors  had  substituted  confessus  for  confusus.  Little  more 
was  done  for  the  text  of  the  Vulgate  till  the  invention  of  print- 
ing," etc. 

This  is  enough  to  show  that  about  the  time  the  spirit  speaks 
of,  there  was  a  movement  made  to  correct  the  Vulgate  IJible. 
To  do  this  the  spirit  tells  us  that  he  had  placed  in  his  hands 
five  old  versions  of  the  origiiial  books.  And  now  particularly 
mark  what  he  says  regarding  the  authorities  placed  in  his 
hands  from  which  to  put  the  Vulgate  into  more  readable  form. 
The  first  he  tells  us  was  a  copy  of  Marcion's  Gospels  nuide  by 
Chr^'sostom.  If  this  be  true,  as  I  feel  sure  it  is,  then  there  was 
an  authentic  copy  of  ]SIarcion's  (Jospel  in  existence  as  late  as 
the  Tliirteenth  century,  and  we  may  well  ask  :  what  has 
iDCCome  of  it  ?  Who  was  Chrysostom  ?  He  was  born  in  A.  I). 
347  at  Antioch,  where  he  lived  until  after  the  death  of  his 
mother,  when  he  went  to  live  in  the  monastic  solitude  of  the 
mountains  near  Antioch,  and  there  spent,  says  his  biographer, 
six  happy  years  in  the  study  of  the  liible,  in  sacred  meditation 
and  prayer,  under  the  guidance  of  the  learned  Abbot  Diodorus, 
and  in  communion  with  such  like-min<led  young  men  as 
Theodore  of  Mopsuestia,  the  celebrated  father  of  Autiochian 
^Neslorian)  theology.  lie  returned  to  Antioch,  about  SSO, 
where  he  remained  sixteen  or  eigliteen  years.  He  died  in 
exile  in  A.  I).  407.  AVe  tluis  see  that  Chrysostom  was  not  only 
a  native  of  Antioch,  but  livud  there  a  large  part  of  his  long 
life.  .Antioch  had  been  the  centre  of  Esscnianism,  as  it  was 
afterwards,  of  Nestorianism,  and  it  was  at  Antioch,  that 
Ignatius  the  great  I-]>senian  Tatriarcli  and  ApoUoniusof  Tyana, 
tlie  Esst-nian  A[»ostate,  drew  up  their  respective  theological 
trachings.  Further,  it  was  at  Antioch  that  Marcion,  a  native 
of  Syria,  of  which  Antioch  was  the  scat  of  government, 
))rocuri'd  his  gospel  and  epistles,  which  he  afterward  took  to 
Rome.     Tliat  Ciirysostom  who  lived  two  hundred  years  later 


DE   CARO.  559 

than  Marcion,  maj'  liave  found  a  copy  of  that  gospel  and  those 
epistles,  which  he  himself  copied,  is  in  the  very  highest  degree 
probable.  The  spirit  of  DeCaro  tells  us  tliat  such  a  copy  of 
Marcion  was  furnislied  to  liim  and  I  believe  him. 

He  tells  us  that  his  second  autlioritj'  was  a  version  of  the  Xew 
Testament  by  Ulphilas.  If  that  is  so,  then  Ulphilas's  Bible 
was  extant  as  late  as  the  Thirteenth  centurj'.  What  has  become 
of  it?  As  we  showed  in  connection  with  a  communication 
from  the  spirit  of  Ulphilas,  and  one  from  the  spirit  of  Apollo- 
nius  himself,  Ulphilas's  Bible  was  a  Gothic  translation  of  an 
original  Samaritan  version  ;  this,  the  spirit  of  DeCaro  says, 
was  the  fact.  Ulphilas  sprang  from  a  Cappadocian  family  and 
was  undoubtedly  versed  in  the  Hebraic-Samaritan,  the  native 
tongue  of  his  parents. 

He  tells  us  that  his  third  authority,  was  a  copj'  of  the 
original,  by  the  monks  of  Mount  Athos.  Now,  who  were  the 
monks  of  Mount  Athos?  It  is  said  of  those  at  present  living  there 
that  they  are  mostly  Russians,  and  of  the  order  of  St.  Basil. 
Mt.  Athos  is  situated  at  the  extremity  of  the  promontory  of 
Chalcis,  in  the  province  of  Salonica,  in  European  Turkey. 
There  are  now  upon  the  sides  of  the  mountain  between  twenty 
and  thirty  monasteries,  and  a  vast  multitude  of  hermitages, 
which  contain  more  than  6000  monks.  Here  they  live  in  a  state 
of  complete  abstraction  from  the  world  ;  and  so  strict  are  their 
regulations,  that  they  do  not  tolerate  any  female  being,  not 
even  of  the  class  of  domestic  animals  among  them.  The 
libraries  of  the  monasteries  are  particularly  rich  in  manuscripts, 
and  other  literary  treasures.  Under  the  reign  of  Catharine  II 
of  Russia,  the  learned  Eugene  Bulgoris  took  up  his  abode  on 
Mount  Athos,  as  director  of  an  academy  founded  by  Patriarch 
Cyril  of  Constantinople,  For  some  time  the  academy  was  very 
flourishing,  but  at  length  the  patriarch  had  to  yield  to  the 
demands  of  the  ignorant  portion  of  the  monks  to  abolish  it.  So 
says  McCliutock  and  Strong's  Cyclopaedia.  Tliere  are,  no 
doubt,  among  those  monks  of  Mount  Athos  manuscripts  that 
if  tliey  could  be  procured,  would  set  at  rest  forever  the  origin 
and  nature  of  the  Christian  Scriptures.  It  was  most  probably 
a  Greek  copy  from  the  Hebraic-Samaritan  writings  of  Ignatius 
and  Apollonius,  made  by  or  for  the  Monks  of  Mount  Athos 
that  was  placed  in  the  hands  of  Cardinal  DeCaro. 

He  tells  us  that  the  fourth  was  a  Greek  copy  of  the  same 


560  AXTIQUITV    INVKILED. 

original,  from  wliiclj  tlie  Alexandrine  Codex,  or  version,  was 
made;  and  finally  he  tells  us  that  his  fifth  autljority  was  a 
Samaritan  copy,  supposed  to  have  been  written  by  that  great 
Essene,  Ignatius  of  Antioeh.  But  the  most  significant  state- 
ment of  all  is,  that  the  first  four  were  all  traceable  to  the  last 
named,  which  was  the  common  origin  of  them  all.  More  than 
this,  he  tells  us  that  there  was  a  preface  to  that  Samaritan 
copy,  which  said  that  its  contents  were,  by  an  unnamed  disciple 
of  Ma  Ming,  given  to  Apolloniusof  Tyana,  and  was  given  by  the 
latter  to  Ignatius  of  Antioeh.  But  this  is  not  all ;  we  are  further 
told  that  a  part  of  those  writings  were  devoted  to  an  explana- 
tion, in  the  Hebraic-Samaritan  tongue,  showing  that  they 
related  to  a  God,  born  of  a  star  seen  in  a  trance  by  Ma  Ming. 
Can  there  be  any  doubt  that  that  (iod  was  the  Sun,  born  of  the 
constellation  Virgo,  in  all  ancient  sacred  legends,  of  which 
the  beautiful  star  Vindemi.atrix  is  so  prominent  a  part.  Again 
we  are  tcrld  those  writings  were  in  four  divisions  or  god-spells, 
as  the  spirit  gave  it,  and  bore  names  corresponding  with  truth, 
virtue,  perseverance  and  ecjuity,  the  whole  only  to  be  under- 
stood as  relating  to  star-worship  or  heliography  and  Sabaism. 

We  are  further  informed  that  Marcion  did  not  receive  the 
original  writing  of  Apollonius,  as  he  supposed  he  had  done  in 
obtaining  the  ei)istles  ])ublished  by  him,  but  only  a  copy  of 
them  made  by  Ignatius,  and  published  with  marginal  notes 
by  the  latter.  That  Marcicju  became  the  St.  Mark,  and  Lucian, 
the  Greek  satarist,  the  St.  Luke  of  the  Bible,  there  is  hardly 
room  for  a  doubt,  as  otherwise  there  would  be  no  historical 
mention  of  either  of  them  that  has  any  appearatice  of  authen- 
ticity. Whether  Matthew  was  the  Matthias,  the  Cappadociau 
Essene,  admits  of  more  question  ;  but  I  am  inclined  to  believe, 
for  various  reasons  that  cannot  be  given  here,  that  such  was 
tile  fact.  I  take  the  following  concerning  Matthias  from 
McClintoek  and  Strong's  Cyclopiedia. 

"  Mat  tliias  (Matt  bias  a  contraction  of  Mat  it  bias  or  Matthew, 
a  form  freijuentiy  met  with  in  Josei>liiis,)  one  of  the  constant 
iittendants  from  the  first  upon  our  Lord's  ministry,  who  was 
ciioscn  i>y  lot,  in  preference  to  Joseph  Barsabas,  into  the  num- 
Ixr  of  tlie  Apostles,  to  supi)ly  tiie  vacancy  caused  by  the 
tn  aclicry  and  suicide  of  Judas,  A.  I).  2t>.  We  may  aceept  as 
l)robal)le  tlie  opinion  which  is  shared  by  Eiisehius  and  K\)\- 
Itliaiiius  that  he  was  one  of  the  s(>venty  disciples.  He  is  said 
to  have  preached  the  gospel   in  yKthiopia,  according  to  Soph- 


DE  CARO.  561 

ronins;  or  in  Cappadocia,  according  to  Cave,  and  to  have 
suffered  martyrdom  at  last.  According  to  another  tradition, 
he  preached  in  Judea,  and  was  stoned  to  deatli  by  the  Jews." 

Speaking  of  the  time  and  place  at,  and  in  which  the  Gospel 
according  to  St.  Matthew  was  composed,  the  same  author 
says:  "  There  is  little  in  the  Gospel  itself  to  throw  any  light 
on  tlie  date  of  its  composition.  Alluding  to  the  language  in 
which  it  was  written,  it  is  said  :  "  The  unanimous  testimony  of 
all  antiquity  affirms  that  Matthew  wrote  his  gospel  in  Hebrew  ; 
tliat  is,  in  the  Aramaic  or  Syro-Chaldee  dialect,  which  was 
the  vernacular  tongue  of  Palestine."  Yes,  and  he  might  have 
added,  of  Syria  and  Cappadocia,  too.  He  continues  :  "  The 
unanimity  of  all  ancient  authorities  as  to  the  Hebrew  origin  of 
this  Gospel  is  complete.  In  the  words  of  the  late  Canon  Cure- 
ton,  ('Syriac  Recension,'  p.  Ixxxiii),  'no  part  relating  to  the 
historj'^  of  the  gospels  is  more  fully  and  satisfactorily  established. 
From  the  days  of  the  Apostles  down  to  the  end  of  the  fourth 
century,  every  writer  who  had  occasion  to  refer  to  tliis  matter 
has  testified  to  the  same  thing.  Papias,  Irenseus,  Pantsenus, 
Origen,  Cyril  of  Jerusalem,  Athanasius,  Epiphanius,  Jerome, 
all  with  one  consent  affirm  this.  Such  a  chain  of  historical 
evidence  appears  to  be  amply  sufficient  to  establish  the  fact 
that  Matthew  wrote  his  gospel  originally  in  the  Hebrew  dia- 
lect of  that  time,  for  the  benefit  of  the  Jews  who  understood 
and  spoke  the  language.  ' 

So  said  Cureton  ;  and  I  ask,  Why  not  for  the  benefit  of  the 
Essenes  and  Gentile  Syro-Hebraic  speaking  people  of  Syria 
and  Cappadocia?  There  is  nothing  in  all  this  that  in  any  way 
militates  against  the  statement  of  spirit  De  Caro  ;  on  the  other 
hand,  it  is  most  surprisingly  corroborative  of  its  correctness. 
But  when  the  spirit  further  tells  us  that  Ignatius  had  made  a 
marginal  note  in  the  Samaritan  copy  which  was  placed  in  his 
hands,  in  which  he  said  that  Matthias  had  fallen  upon  a  copy 
of  Apollonius'  writings  that  was  lost;  and  explained  tlie 
matter  by  .saying  that  Apollonius  had  given  it  to  his  disciple 
Damis,  and  that  it  had  passed  from  the  latter  to  Matthias, 
there  does  indeed  seem  to  be  no  reason  to  question  that  it  was 
an  original  copy  by  Apollonius  himself.  De  Caro  saj^s  that 
Matthias  preached  in  Cappadocia,  and  this  seems  to  point 
especially  to  Matthias,  and  not  to  Matthew,  who  it  is  not  pre- 
tended ever  preached  in  Cappadocia.     Wliy  it  was  marked 


562  AXTIQIITY   IINVETIiED. 

"297,"  as  De  Caro  says  this  copy  was,  we  have  no  means  of 
knowing.  View  the  matter  as  we  may,  tiie  statement  of  the 
spirit  is  worthy  of  the  most  profound  reflection. 

The  spirit  tells  us  tliat  his  translation  of  the  original  ver- 
sions remained  uninterfered  with  until  Tyndale  printed  the 
first  Bible.  De  Caro  gives  us  to  understand  tliat  he  retained 
tl)e  preface  and  notes  of  tlie  original  Syro-Hebraic,  in  liis  Vul- 
gate version  ;  and  tliat  Tyndale,  in  tlie  16th  century,  publislied 
it,  dropping  tiie  marginal  notes  and  destroying  the  wliole 
preface  of  it,  substituting  otlier  marginal  notes  prepared  for,  or 
by  him.  All  of  which  is  iiigldy  probable,  if  not  absolutely  true. 

I  must  here  take  leave  of  this  communication,  one  of  tlie 
most  remarkal)le  and  important,  I  venture  to  say,  that  has 
ever  been  given  Ity  a  si)irit  tlirougli  a  mortal  medium,  to  be 
recorded  by  a  mortal  amanuensis. 


POPE  NiCHOLiflS  IV. 


'•  IJkm.iximo  mio  si(;nm()k:  'i'o  me  as  a  spirit  life  is  full  of 
pomp,  religious  sliows  and  variety.  Egotism  is  ever  IIk' attend- 
ant ol'  pnhilieal  position,  l)eeause  tliose  wlio  venerate  and 
follow  you,  MiJike  you  tiiink  yourself  great,  wlietiier  you  are 
glial  or  not.  Tlie  possession  of  power  always  makes  you  arbi- 
tral y,  l)eeaiise  you  know  thai  however  far  you  may  go,  you  will 
Im- supporli'd  l>y  the  ignorant  masses.  My  principal  business 
here  to-night,  is  to  certify  that  the  twelve  apostles  of  tSt. 
I'eters,  in  Uoiik',  are  each  and  every  one  copied  from  the  twelve 
Umls,  \\  hieli  were  traiisportnl  from  Olympus  to  Jloiiie  in  tlu; 
days  of  the  KniiK'ror  Jladriaii.  Ami  back  of  tliise  twelve 
apostles  are  tiie  twelve  signs  of  the  zodiac.  .And  as  near  as  it 
was  possil)le,  the  figures  of  those  apostli's  were  made  to  corres- 
jMMid  to  I  he  zodiacal  signs.  From  t  hose  connections  it  is  proven 
that  tliey  mean  the  same  things;  as  was  well  Icnown  in  my 
day,  and  as  they  were  T'oni[)letely  writt«'n  out  and  desciibed  in 
all  tlu'ir  details.  P.ut  they  were  .afterwards  burned  ijy  Catharine 
«ie  Med  ids  and  Sinioii  de  M  on  (fort,  :is  was  told  you  by  ( 'ardinal 
tSniicto  de   Caro,  who   lived   shortly  after   my  time,  and    who 


POPE  NICHOLAS  IV.  5G3 

wrote  a  full  account  of  it.  At  the  time  I  lived,  Christianity 
was  what  you  might  term  strictly  within  the  control  and 
power  of  Catholicism.  There  is  a  place  now  in  Rome  known 
only  to  the  priesthood,  and  not  to  the  common  people,  called 
the  tomb  of  the  Palatine  Apollo,  which  contains  the  scroll 
writings  from  the  time  of  INIarcion  in  the  second  century  to 
Eusebius  in  the  fourtli  century,  which  contain  the  secrets  of 
the  Catholic  church.  I  abjure  "that  church.  I  go  further,  and 
if  there  is  autbority  in  a  pontifical  curse,  I  curse  that  church 
for  the  slavery  I  have  gone  through  in  spirit.  And  in  conclu- 
sion I  will  say  that  I  desire  all  Spiritualists  to  become  free- 
thinliers,  as  there  can  be  no  progression  without  full  and  unre- 
strained privilege,  to  reason  upon  any  and  all  subjects.  I  have 
never  communicated  before,  and  it  is  very  difficult  for  me  to 
talk  in  the  English  tongue.  I  could  not  have  done  so  at  all  but 
for  the  help  I  have  received  from  an  English  speaking  spirit. 
I  was  known  as  Hieronymus  Abescalo,  otherwise  as  Pope 
Nicholas  IV.  I  lived  towards  the  latter  end  of  the  thirteenth 
century,  and  was  Pope  in  128S." 

Refer  to  DeFeller's  Dictionairo  Historique  for  account  of 
Nicholas  IV. 

We  were  assured  by  this  spirit  that  there  was  a  terrible  con- 
flict going  on  in  spirit  life  between  those  spirits  who  were 
seeking  to  spread  light  and  truth,  not  only  among  mortals,  but 
among  spirits  as  well,  and  those  who  were  opposed  to  this.  He 
spoke  of  tlie  terrible  bitterness  that  was  manifested  by  spirits, 
with  whom  he  had  been  fraternizing  towards  him  for  making 
the  disclosures  he  was  then  making,  and  which  he  was  only 
able  to  make  by  virtue  of  a  power  that  was  superior  to  the 
opposing  forces.  It  does  indeed  seem  that  there  is  a  disastrous 
inroad  being  made  upon  the  spirit  domain  so  long  impregna- 
bly  held  by  the  spirits  of  the  Roman  Catholic  Hierarchy  in 
spirit  life.  When  popes,  cardinals,  archbishops,  bishops  and 
priests  abjure  their  allegiance  to  the  Catholic  Church,  curse 
the  bondage  which  that  church  inflicted  upon  them  as  spirits, 
and  turn  in  and  help  to  overthrow  that  fearful  and  iniquitous 
power,  the  end  is  not  far  away.  It  would  seem,  from  the  com- 
munication of  this  pontifical  spirit,  tliat  tlie  burning  of  tlie 
Library  of  the  Palatine  Apollo,  by  the  Great  Gregory,  in  the 
eleventh  century,  did  not  result  in  the  entire  destruction  of  the 
contents  of  tliat  library,  as  has  been  generally  supposed,  and 
tliat  some  of  the  manuscripts  it  contained  were  secreted  and 
preserved.     They  are  to-day,  most  probably,  among  the  secret 


564  ANTIQUITY  UNVEILED. 

arcliivcs  of  the  Roman  Catholic  Church,  in  Rome.  If  they  are 
still  in  existence,  it  is  to  be  hoped  that  they  will  sooner  or  later 
be  given  to  the  world.  This  spirit  speaks  of  the  destruction  of 
important  evidence  againt  the  claims  and  iiretensions  of  the 
Catholic  Church,  by  Catherine  de  Mcdicis  and  Simon  do  Mont- 
fort,  and  especially  of  the  destruction  of  the  writings  of  Cardi- 
nal Sancta  de  Caro  whose  communication  will  be  found  on 
jnige  606.  It  is  not  a  strange  thing  regarding  that  communica- 
tion that  the  spirit  of  Pope  Nicholas  IV,  should  refer  to  the 
literary  labors  of  Cardinal  Do  Caro,  and  state  that  they  were 
destroyed  by  Catherine  De  Medicis,  and  that  De  Caro  had  fully 
set  forth  the  destruction  which  Simon  do  Montfort  had  made 
of  the  evidences  of  the  fraudulent  and  untruthful  character  of 
the  Christian  Bible. 


ZOROASTER.  565 


ZO^OflSTEt^, 
Zat^athustPa  op  Zefdusht. 


Ou  April  25,  1878,  the  following  communication  was  received 
from  Aronamar,  who  was  the  presiding  spirit  of  the  band  under 
whose  ministrations  the  great  work  herein  presented  has  been 
laid  before  the  world.     The  communication  was  as  follows  : 

"Kingdoms  and  empires  have  passed  away  since  I  was  on 
earth — revolutions,  bloodshed,  wars  and  pestilence — and  yet 
still  the  human  race  advances  one  step  nearer  to  the  great  I 
AM.  It  is  vain  for  mortals  to  struggle  to  keep  back  the  light 
that  spirits  are  bringhig  to  this  world.  Oh,  where  I  am,  I  wish 
all  were  !  I  look  not  upon  the  selfishness  of  humanity,  I  only 
contemplate  that  which  is  grand  and  ennobling.  Men  and 
women  when  they  reach  the  sphere  that  I  have  gained  are  well 
purged  of  all  vices.  To  come  back  here  is  difficult  but  never- 
theless it  must  be  done.  Spiritual  food  must  be  supplied,  and 
who  can  supply  it  so  well  as  those  who  have  gained  it  by  their 
own  experience.  To  enjoy  happiness,  it  is  necessary  to  know 
its  opposite.  It  is  only  by  contrast  that  real  happiness  can 
exist.  What  do  I  know  of  the  Infinite  Mind?  What  do  I 
know  of  that  which  is  ever  beyond  the  reach?  On  some  trees 
the  fairest  fruit  grows  nearest  the  top.  In  spirit  life  it  is  always 
nearest  the  top,  and  the  more  we  partake  of  it  the  more  eager 
we  become  to  enjoy  it.  New  beauties  unfold  from  day  to  day, 
and  he  or  she  who  will  drink  at  the  fountain  of  Eternal 
Truth  shall  never  thirst.  Not  to  occupy  more  time  I  will  say 
may  the  good  spirits  keep  you  and  aid  you  in  the  right,  and 
sustain  you  in  the  work  in  which  j'ou  are  engaged  ;  and  when 
your  task  is  done,  may  you  cross  the  stream  to  those  beautiful 
realms  bej'ond.  I  lived  about  two  hundred  years  before  the 
time  of  Alexander  the  Great,  and  until  shortly  after  the  death 
of  Cyrus,  well  known  in  Persian  history.  I  was  a  Persian  and 
known  in  my  time  as  an  astrologer.     Aronamar." 

Little  did  I  think  when  I  received  that  communication,  of 
what  was  to  follow  it,  through  the  same  medium.  It  was  on 
March  26th,  1880,  that  I  received  the  communication  from  the 
spirit  of  Potamon,  the  founder  of  the  Alexandrian  or  Eclectic 
School  of  Philosnplij^,  which  opened  this  remarkable  series  of 


566  ANTIQUITY   UNVEILED. 

spirit  communications  from  ancient  and  modern  .spirits.  I  was 
aware,  from  tliat  time,  that  Aronamar  was  the  cliief  of  the 
spirit  band  that  controlled  at  the  sittincrs,  I  have  had  weekly 
with  the  medium.  Since  that  time  I  have  never  had  a  com- 
munication tiirougli  the  medium  tliat  in  any  way  related  to 
myself  personally,  or  the  use  I  was  to  make  of  those  commu- 
nications in  forwarding  tlie  intentions  of  the  spirits  in  givin*^ 
them.  This  was  left,  apparently,  solely  to  my  discretion  ;  and 
as  the  communications  were  continued,  uutil  the  spirits  de- 
clared that  they  had  accomplished  their  purpose  and  com- 
pleted their  work,  I  must  conclude  that  they,  at  least,  approved 
of  my  management  of  the  mundane  department  of  the  work. 
On  July  1,  1881,  I  learned  from  the  guide  of  the  medium  that 
Aronamar  had  been  waiting  for  an  opportunity  to  control  the 
medium  for  a  long  time,  and  that  the  circumstances  had  not 
before  been  such  as  would  enable  hitn  to  control  the  medium 
personally  but  that  he  had  at  last  succeeded,  and  he  was  com- 
pelled to  avail  himself  of  that  opportunity  to  do  so,  or  he 
might  be  for  centuries  prevented  from  saying  what  he  desired 
to  say  to  me  in  person  at  that  sitting.  Here  the  guide  yielded 
the  control,  and  the  spirit  of  him  who  had  been  known  to  me 
as  Aronamar,  took  possession  of  the  medium.  The  following 
communication  was  then  given  : 

"  I  SALUTE  YOU,  SIR  : — You  have  licard  from  me  from  time 
to  time,  and  once  I  think,  I  communicated  dinctly  with  you. 
I  am  Zarathustra,  Zerdusht  or  Zoroaster,  the  Daniel  of  the 
Jewish  Scriptures.  I  lived  in  the  days  of  Nebuchadnezzar, 
JJelshazzar,  Darius  Ilydaspes  and  Cyrus.  It  is  very  important 
that  1  communicate  witli  you  at  this  time  ;  and  I  must  ask  this 
of  you.  In  making  up  or  closing  your  book,  I  ask  that  you 
give  this  communication  as  the  bust,  as  by  arrangement  of  the 
.spirits  with  whom  I  am  acting,  I  am  to  close  or  complete  these 
communications.  The  Jewish  book  of  Daniel,  was  stok-n 
Ixxlily  from  the  books  written  1)V  myself,  or  through  me,  con- 
cerning Ormuzd  and  Milhra.  Antl,  sir,  I  ask  you,  from  ail  you 
have  known  of  me,  during  the  time  these  communications 
liave  l)een  given  to  you,  wbetlier  I  have  not  proven  my 
honesty,  and  acted  witii  tiie  sole  object  of  benefiting  hunian- 
liy?  [I  cordially  and  emphatically  answered  in  theanirmative.J 
Oil  !  sir,  how  I  have  desin-d  to  come  to  you!  but  conditions 
were  necessary,  that  I  cf)uld  not  control  ;  and  which  could  only 
beoittained  by  a  jiower  outside  of,  and  beyond  myself.  Tliat 
jjower  has  been  exerted,  and  the  conditions  have  been  brougiu 


ZOROASTER.  567 

about,  that  enable  me  to  come  to  you.  I  knew  the  importance 
of  avaihng  mj-self  of  this  opportunity.  I  might  not  have  been 
able  to  give  this  communication  for  five  hundred  years  to 
come,  did  I  not  do  so  now.  From  this  you  will  understand  the 
importance  of  it.  It  will  be  ditRcult  to  find  evidence  of  the 
truth  of  what  I  am  about  to  communicate  to  you,  in  any  books 
now  extant,  whether  biographical  dictionaries,  encyclopa'dias, 
or  other  works  ;  and  I  will  tell  you  wliy  tliis  is  so.  Anything 
that  was  opposed  to  the  Ciiristian  religion  can  no  longer  be 
found  in  ancient  writings,  because  of  the  care  with  which  ail 
such  evidence  has  been  destroyed  by  Christian  priestly  zealots. 
Only  such  evidence  as  could  be  construed  to  favor  Christianity, 
or  Mhich  did  not  in  the  least  oppose  it,  has  been  allowed  to 
escape  similar  destruction.  I  want  you  to  give  this  jDoint  par- 
ticular attention,  for  by  doing  so  you  will  reach  the  truth. 
The  Hebrew  book,  called  the  'Book  of  Daniel,'  contains  the 
account  of  t!ie  actual  earthly  experiences  of  Zoroaster  at  the 
court  of  Nebuchadnezzar,  and  tlie  otiier  kings  whom  I  have 
already  named.  All  tliat  is  mentioned  as  having  transpired  in 
the  'Book  of  Daniel,'  occurred  througii  myself  as  a  medium, 
and  has  no  relation  whatever  to  a  Jewish  Daniel,  but  solely  re- 
lates to  Zarathustra  of  the  Persians.  I  want  to  connnence  with 
that  part  of  that  book  wliere  mention  is  made  of  Nebuchad- 
nezzar eating  grass,  and  explain  what  was  meant  by  it.  It 
meant  nothing  more  than  that,  after  years  of  a  life  of  sensual- 
ity, that  king  was  struck  with  a  sense  of  the  enormity  of  his 
personal  conduct,  and  he  was  brought  to  a  realization  of  this 
through  me, — not  that  I  desire  to  exalt  myself  by  mentioning 
this  fact,  for  my  sole  object  in  doing  so  is  the  good  of  humanity. 
I  was  known  as  Aronamar  at  the  court  of  Cyrus.  I  want  you 
to  understand  that,  at  the  court  of  that  king,  I  was  in  the 
position  of  a  philosopher,  who,  having  reasoned  upon  the  law 
of  cause  and  effect,  would  stand  at  any  court,  or  in  any  otlier 
condition  of  life.  In  the  i*eign  of  Darius  Hydaspes,  I  went 
through  the  ordeal  of  being  cast  into  a  lion's  den  ;  but  I  was  a 
medium,  and  was  attended  by  a  power  that  protected  me  from 
physical  injury  ;  but  it  was  through  what  may  be  regarded  as 
superior  mesmeric  and  psychological  power.  I  received  this 
from  spirits;  and  through  that  power  I  was  enabled  to  calm 
the  fury  of  lions.  It  was  I,  Zarathusra,  who  read  the  hand- 
writing on  the  wall,  in  the  days  of  Belshazzar,  and  I  did  this 
through  the  power  of  spirits.  I  assure  you  that  I  was  the 
original  Daniel,  and  the  Jews  appropriated  my  Morks.  There 
was  a  religious  teaching  promulgated  in  the  age  in  v;hicii  I 
lived  on  earth,  which  was  attribued  to  Hermes  Trismegistus, 
that  a  child  should  be  born  of  a  virgin.     This  was  a  connnou 


668  ANTIQUITY  UNVEILED, 

belief  at  that  time.  I  was  only  o.  chip  floating  on  the  stream  of 
Time.  Back  of  me  and  behind  me  lies  what  is  known  a.s  tiie 
Phallic  religion.  That  religion  taught  tiiat  the  forces  of  nature 
express  tlieniselves  in  an  individual  unit.  Back  of,  and  beyond 
that  was  the  philosopliical  religion  tangiit  by  Hermes  Trisnie- 
gistus.  Tins  philosophical  religion  was  derived  from  the  plan- 
etary and  stellar  systems,  and  embodied  tlie  principle  known 
to  you  moderns  as  the  law  of  cause  and  etfect.  Back  of  and 
beyond  tliat  was  a  HindocvCiialduic  religion  wiiich  toolv  its 
rise  at  tlie  base  of  the  Himalaya  mountains.  Tl)ere  was  also  a 
very  ancient  Plitenician  religion.  Tlie  latter  religions  had,  as 
tlieir  ciiief  idea,  the  relations  of  lieat  and  cobl,  and  tiieir  eflects 
in  nature  upon  men  and  crops  on  wliicii  tliey  depended  for 
sustenance.  And  here  I  want  you  to  observe  wiiat  I  say  partic- 
ularly. The  great  Western  Continent — by  you  called  America 
— was  progressing,  at  one  time,  side  by  side  witli  the  P^astern 
Continent;  and  a  man  named  Bochica  taught  all  the  laws  of 
cause  and  efTect,  in  Bolivia  and  Peru,  long  before  Manco  Capac 
and  his  wife  appeared  there.  And  I  want  you  to  say,  at  the 
close  of  your  book,  that  all  tlie  sciences,  and  all  tlie  knowledge 
of  anti(iuity  are  concentrated  in  two  books.  Tlie  nature  of  one 
of  them  [The  Book  of  Revelation]  has  been  explained  to  you 
by  ApoUonius  of  Tyana,  and  tlie  other  is  tiie  'Book  of  Daniel.' 
Those  two  books  open  up  to  you  the  secrets  of  antiquity.  JJy 
this  I  mean  when  properly  understood  and  interpreted,  but 
not  when  literally  read.  In  tlie  latter  part  of  tlie  book  con- 
taining tliese  communications,  I  want  this  train  of  information 
set  forth  ;  and  the  fact  impressed  upon  the  reader,  that  we 
spirits  are  not  working  for  applause,  but  for  the  good  of 
liumanity.  I  want  it  furtlier  understood,  that  the  spirits  I 
have  brouglit  to  you,  have  been  conii>elled,  by  my  power,  to 
tell  the  trutli.  We  also  desire,  that  it  shall  be  stat<'d  in  tlie 
close  of  tliis  book,  tiiat  we  are  not  seeking  to  gain  bi'lievers  in 
any  doetrine.  Ail  we  ask  of  tiiem  is,  tliat  they  will  t-xamine 
in  order  to  know  the  truth.  Tiie  liook  of  Daniel  is  typical  of 
tlie  learning  aii<l  knowledge  of  pie-Cliristian  ages,  and  its 
meaning  is  similar  to  tin-  book  of  .\|)ollonius,  known  to  you  .-is 
the  'Book  of  iievelation.'  We  were  both  inspired  media,  and 
our  works  overlap  each  other." 

The  spirit  could  eontrol  the  medium  no  longer.  Takinir  my 
band— a  iii()st  unusual  nia'.iirestation  by  spirits,  of  tiirir  special 
interot  in  my  work--lie  bade  me  an  ehxjueiit  and  fiaternal 
allien.  He  still  remained,  however,  and  tlirongh  the  guide 
eontiiuu'd  to  converse  with  me.  Tiiis  conversation  1  couhl  not 
record,  as  the  spirit  seemed  unable  to  remain,  and  requested 


ZOROASTER.  569 

me  to  detain  him  as  briefly  as  possible.  Among  the  things 
said,  deserving  of  especial  mention,  was  tliat  the  spirit  forces 
with  which  Zarathustra  was  working,  were  four-fold— the 
leaders  or  chiefs,  of  which  were,  first,  Hermes  Trismegistus, 
the  Egyptian  philosopher  and  sage,  who  lived  B.  C.  1150; 
second,  Gautama  Sakyia  Buddlia,  the  Hindoo  medium  and 
sage,  who  lived  about  B.  C.  950  ;  third,  himself,  Zarathustra, 
tlie  Median  or  Persian  medium  and  sage,  who  lived  B.  C.  650  ; 
and  fourth,  Apollouius  of  Tyana,  the  Cappadocian  medium 
and  sage,  who  lived  from  the  beginning  to  the  end  of  the  first 
century  of  the  so-called  Christian  era.  When  this  revelation 
was  made  to  me,  the  mystery  that  had  so  much  perplexed  me 
w^as  all  cleared  away.  I  had  often  wondered  how  the  vast 
array  of  spirit  testimony  that  had  been  given  from  week  to 
week,  through  the  organism  of  the  medium,  had  been  collected 
and  presented ;  but  this  was  no  longer  surprising,  in  view  of 
the  mighty  forces  that  I  was  then  informed,  had  been  concen- 
trated for  that  special  purpose  by  four  of  the  greatest  leaders  of 
human  thought  that  had  ever  lived  upon  this  planet.  Behind 
Hermes  Trismegistus  were  the  thousand  of  millions  of  Egyptian 
spirits,  who  worshipped  him  as  an  incarnated  god,  and  who 
were  animated  as  one  man  by  the  spirit  of  their  great  leader. 
Behind  Gautama  Sakyia  Buddha,  were  the  vastly  greater 
number  of  the  spirits  of  his  Mongolian  followers,  all  moved  and 
swayed  by  him  as  one  man.  Behind  Zoroaster  were  the  vast 
spirithostsofthe  Semitic  nationsof  Western  Asia.  And  behind 
Apollonius  of  Tyana  were  the  multitude  of  his  spirit  followers 
among  the  Greek  and  Latin  speaking  peoples,  for  the  first 
four  hundred  years  of  the  Christian  era.  It  was  those  combined 
spirit  forces,  animated  and  moved  by  the  spirits  of  those  four 
great  leaders  of  human  thought,  with  the  common  purpose  of 
giving  the  unadulterated  truth  to  tlie  world,  that  made  it 
possible  for  these  series  of  communications  to  be  given.  Six- 
teen hundred  years  ago  tlie  Christian  Church  was  organized 
Avith  the  purpose  of  presenting  the  old  heathen  mythological, 
theological,  allegorical  and  priestly  deceptions  of  all  the 
preceding  religions,  in  a  new  disguise,  which  should  forever 
hold  the  human  soul  in  priestly  thraldom,  and  the  human 
mind  in  the  leading  strings  of  the  impious  hands  of  priests.  So 
well  did  these  priestly  schemers  profit  by  the  experiences  of 
their  great  and  truly  wise  and  benevolent  predecessors,  that 


570  ANTIQUITY   UNVEILKD. 

they  managed  to  organize  a  system  of  suppressing  inquiry,  and 
perpetuating  liuman  ignorance,  such  as  tlie  world  had  never 
before  known,  and  such  as  it  will  never  know  again  in  all  the 
coming  ages.  During  the  past  sixteen  hundred  years,  the 
Christian  church  has  been  sending  to  spirit  life,  thousands  of 
millions  of  ignorant  and  bigoted  spirits  whose  whole  desire  and 
aim  has  been  to  perpetuate  the  ignorance  which  governed  and 
controlled  them  while  on  earth.  These  being  the  latest  and 
most  active  in  the  promotion  of  sectarian  bigotry,  on  entering 
spirit  life,  have  remained  near  the  earth  plane,  and  have 
operated  as  an  almost  impassable  barrier  to  tiie  return  of  the 
older,  less  selfish,  and  more  advanced  ancient  spirits,  who 
sought  to  inform  mortals  of  the  truths  of  the  after  life.  This 
barrier  has  at  last  been  broken  through  by  the  combined  power 
of  the  more  ancient  and  advanced  spirits,  and  this  .series  of 
communications  has  been  the  result.  Another  especially 
important  statement  made  in  reply  to  a  question  I  asked  was, 
that  he  was  not  the  mythical  Zoroaster,  the  founder  of 
Magianism,  or  the  religion  of  the  Magian  astrologers,  who 
dated  many  centuries  before  himself,  but  that  he  was  the 
author  of  tiie  Zend-Avesta,  and  the  founder  of  the  theology  m 
relation  to  Ornuizd  and  Mithra.  The  ultimatum  of  these  spirit 
disclosures,  will  be  the  utter  demolition  of  the  bigoted  sectar- 
ianism that  has  so  long  prevailed,  both  in  the  spirit  world  and 
on  tiie  earth,  and  in  its  place  will  arise  an  enlightened  freedom 
of  thought,  that  will  carry  mankind  forward  over  every 
obstacle  that  may  be  thrown  in  the  way  of  general  progress. 

We  give  the  facts,  or  supposed  facts  in  relation  to  the  great 
Persian  prophet  and  law-giver  Zarathustra  with  such  comments 
a-s  may  serve  to  show  the  significance  and  importance  of  the 
communication  coming  from  the  spirit  of  that  great  leader  of 
human  thought.  We  take  the  following  ably  collated  facts 
concerning  him  and  his  teachings  from  Chambers' Encyclo- 
l)a'dia  : 

"Zoroaster,  or  rather  Zarathustra,  (which,  in  Greek  and 
L:itiM,  was  corrupte<l  into  Zaraslrades  and  Zoroastres,  while 
the  I'frsi.-ins  and  l^irsees  altered  it  into  Zerduslit),  is  the  name 
of  tile  founder  of  what  is  now  known  astiie  Parsee  religion. 
The  orij^inal  meaning  of  t lie  word  is  uncertain,  and  though 
tiiere  liavc  i)een  many  conjectures  forme<l  al)out  it,  yet  not  one 
of  tiiem  seems  to  be  borne  out  by  recent  invest iurations.  More 
probably  it  only  indicates  the  notion  of  'Chief,'  '.Seni(»r,'  'liigli- 


ZOKOASTER.  571 

priest,'  and  was  a  common  designation  of  a  spiritual  guide 
and  head  of  a  district  or  province.  Indeed,  tiie  founder  of 
Zoroastrianisni  is  hardly  ever  mentioned  without  his  family 
name,  viz.,  Spitama.  He  seems  to  have  been  born  in  Bactria. 
Tlie  terms  he  applied  to  himself  are  either  Manthran,  i.  e.,  a 
reciter  of  Manthras ;  a  messenger  sent  by  Ahuramazda,  a 
speaker,  one  who  listens  to  the  voice  of  oracles  given  by  the 
Spirit  of  nature  ;  one  who  receives  sacred  words  from  Ahu- 
ramazda through  the  flames.  His  life  is  completely  slirouded 
in  darkness.  Both  the  Greek  and  Roman,  and  most  of  the 
Zend  accounts  about  his  life  and  works  are  legendary  and 
utterly  unliistorical.  In  the  latter,  he  Is  to  a  great  extent 
represented,  not  as  a  historical,  butasa  dogmatical  personality, 
vested  with  superhuman,  or  rather  divine  powers,  standing 
next  to  God,  above  the  archangels  themselves.  His  temptations 
by  the  devil,  whose  empire  is  threatened  by  him,  form  the 
subject  of  many  traditional  reports  and  legends.  He  is  repre- 
sented as  the  abyss  of  all  wisdom  and  trutli,  and  the  master  of 
the  whole  creation.  'We  worship' — so  runs  one  of  the  prayers 
in  the  Fravardin  Yasht— 'the  rule  and  the  guardian  angel  of 
Zarathustra  Spitama,  who  first  tliouglit  good  tlioughts,  who 
first  spoke  good  words,  who  first  performed  good  actions,  wlio 
was  the  first  priest,  the  first  warrior,  the  first  cultivator  of  the 
.soil,  the  first  prophet,  the  first  who  was  inspired,  the  first  who 
has  given  to  mankind  nature,  and  reality,  and  word,  and  hear- 
ing of  word,  and  wealth,  and  all  good  things  created  by  Mazda, 
which  embellish  reality;  who  first  caused  the  wlieel  to  turn 
among  gods  and  men,  who  first  praised  the  purity  of  the  living 
creation  and  destroyed  idolatry,  who  confessed  the  Zarathus- 
trian  belief  in  Ahuramazda,  the  religion  of  the  living  God 
against  the  devils.  *  *  *  Through  whom  the  whole  true 
and  revealed  word  was  heard,  which  is  the  life  and  guidance 
of  the  world.  *  *  Through  his  knowledge  and  speech,  the 
waters  and  trees  become  desirous  of  growing,  through  his 
knowledge  and  speech,  all  things  created  by  the  Holy  Spirit 
are  uttering  words  of  happiness." 

As  will  be  shown  hereafter,  it  will  be  apparent  that  tiiat  most 
eloquent  and  compreiiensive  praj-er  is  addressed  to  a  dual 
being,  one  part  of  wdiom  is  but  the  allegorical  personation  of 
the  acting  forces  in  nature  ;  and  the  other  part,  some  inspired 
seer,  sage,  prophet,  or  medium,  who  embodied  the  knowledge 
of  the  operation  of  those  natural  forces  in  written  speech. 
Nothing  more  sublimely  grand  and  comprehensive  has  ever 
been  said  with  such  beauty  and  perfect  adaptation  of  words  to 
thoughts,  in  relation  to  any  being,  mythical,  or  real,  or  both. 


572  ANTIQCITV    UNVEILED. 

"  III  tlie  old  Yazna.  (see  Zend  Avesta)  alone,  he  appears  like 
a  living  reality,  a  man  acting  a  great  and  prominent  part  botii 
in  tiie  history  of  his  country  and  tiiat  of  mankind.  HIh 
father's  name  seems  to  have  been  l'ouriisha.spa,  aiul  that  of  iiis 
daughter,  theoniy  one  mentioned  of  his  children,  rouruehist  ra. 
Very  ob.seure,  however,  remains,  even  by  this  account,  tiie 
time  when  he  lived.  Tiie  dates  generally  given  are  as  follows  : 
Xanthus  of  Ljdia  places  him  about  600  years  before  the  Trojan 
war;  Aristotle  and  Eudoxus  place  him  ()0<^)0  years  before  Plato; 
others,  again,  oOOO  years  before  the  Trojan  war.  Berosus,  a 
IJabylonian  historian,  makes  him  a  Babylonian  king,  and  the 
founder  of  a  dynasty  which  reigned  2200  and  2000  years  B.  C 
over  Babylon.  The  Parsees  place  him  at  the  date  of  Hystas- 
pes,  Darius's  fatiier,  whom  they  identify  with  a  king  men- 
tioned in  the  Shah-Nameh  (q.  v.),  from  whom,  however, 
H^'staspes  is  totally  distinct.  This  account  would  place  him 
about  .S'jO  B.  C.  Yet  there  is  scarcely  a  doubt  that  he  must  be 
considered  to  belong  to  a  mucii  earlier  age,  not  later  than  1000 
B.C.;  possibly  he  was  a  contemj^orary  of  Moses.  [Why  was 
lie  not  probal)ly  ^Nloses  himself?]  It  is  almost  certain  that 
Zaratlinstra  was  one  of  the  8oshyantos,  or  fire-priests,  with 
whom  tlie  religious  reform,  wliicii  he  carried  out  boldly,  first 
arose.  These  were  probal)ly  at  first  identical  with  the  Vedic 
Atharvans  (fire-priestsi,  as  indeed  Zoroastrianism  is  merely  an 
advanced  stage  of  Brahmanism.  The  former  creed,  that  of 
Ahura,  by  way  of  eminence,  transformed,  after  the  outbreak 
of  the  schism,  the  good  beings  of  the  latter  into  devils  or 
devas  ;  e.  g.,  the  purely  Brahmanic  Indra,  Bharva,  Nasatj'a, 
etc. — unless  it  promoted  them  into  saints  and  angels  (yagatas). 
The  confiict  tiuit  led  to  tiiis  schism  between  the  Iranians  and 
thos(»  Aryan  tribes  wliicii  immigrated  into  Hindustan  I'roper, 
and  wliose  leaders  became  afterwards,  founders  of  Brahman- 
ism, sprung  from  many  social,  political,  and  religious  causes. 
The  Aryans  seem  to  have  originally  led  a  nomad  life,  until 
some  of  them,  reaching,  in  tiie  course  of  their  migrations, 
lands  fit  for  permanent  settlements,  settled  down  as  aiiricultur- 
ists.  Bactria  and  the  parts  between  tlie  O.xus  and  Ja.xartcs 
seem  to  have  attractecl  them  most.  The  Iranians  becanu! 
gradually  estranjred  from  their  brother  triln-s,  wlio  adhered  to 
tiieir  ancient  nomad  life;  and  by  degrees,  the  whilom  allection 
having  turned  into  hatred,  ('<)iisi<lered  those  peaceful  settle- 
ments a  fit  prey  for  their  depredations  and  inroads.  The 
hatred  tints  nourished,  by  further  degrees  included  all  and 
everytiiiiig  belonging  ti>  these  devastators,  even  tiieir  relitrion, 
originally  identical,  with  that  of  the  settlers.     The  'Deva  re- 


ZOROASTER.  573 

ligion'  became,  in  their  eyes,  tlie  source  of  all  evil.  Moulded 
into  a  new  form,  styled  the  'Ahura'  religion,  the  old  elements 
were  much  more  changed  than  was  the  case  when  Judaism 
became  Christianity.  Generation  after  generation  further 
added  and  took  away,  until  Zarathustra,  with  the  energy  and 
the  clear  eye  that  belong  to  exalted  leaders  and  founders  of 
religions,  gave  to  that  which  had  been,  originally,  a  mere  re- 
action and  spite  against  the  primitive  'Brahmanic'  faith,  a  new 
and  independent  life,  and  forever  fixed  its  dogmas,  not  a  few 
of  which  have  sprung  from  his  own  brains." 

All  of  which  would  be  very  good  reasoning,  if  tlie  spirit  of 
Zarathustra  was  not  now  living,  and  had  not  returned  to  state 
that  his  religion,  in  relation  to  Ormuzd  and  Mithra,  was  the 
impartation  of  spirits  through  him  as  an  inspired  medium. 

"  It  is,  as  we  said  in  the  article  on  the  Zend-Avesta,  chiefly 
from  the  Gathas  that  Zarathustra's  real  theology,  unmutilated 
by  later  ages,  can  be  learned.  His  leading  idea  was  monothe- 
ism. Whatever  may  have  caused  the  establishment  of  the 
dualism  of  gods,  the  good  and  the  evil,  in  the  Persian  religion 
— a  dualism  so  clearly  marked  at  the  time  of  Isaiah,  that  he 
found  it  necessary  to  protest  emiihatically  against  it— it  was 
not  Zarathustra  who  proclaimed  it.  His  dualism  is  of  a  totally 
different  nature.  It  was  merely  the  principle  of  his  specula- 
tive philosophy — a  supposition  of  two  principal  causes  of  the 
real  and  intellectual  world.  His  moral  philosophy,  on  the 
other  hand,  moved  in  a  triad — thought,  word,  and  deed. 
There  is  no  complete  system  of  Zoroastrian  philosophy  to  be 
found  in  the  Zend-Avesta,  any  more  than  there  is  a  developed 
Platonic  sj'stem  laid  down  explicitly  in  the  Platonic  writings  ; 
but  from  what  is  to  be  gathered  in  the  documents  referred  to, 
it  cannot  be  doubted  that  Zarathustra  was  a  deep  and  great 
thinker,  far  above  his  contemporaries,  and  even  many  of  the 
most  enlightened  men  of  subsequent  ages.  If  proof  were 
needed  for  the  high  appreciation  in  which  he  was  held  in  anti- 
quity, it  might  be  found  in  the  circumstance,  that  even  the 
Greeks  and  Romans,  not  particularly  given  to  overrating 
foreign  learning  and  wisdom,  held  him  in  the  very  highest 
estimation,  as  may  be  seen  by  their  reiterated  praises  of  the 
wisdom  of  him  whose  name  they  scarcely  knew  how  to 
pronounce. 

''  With  regard  then  to  the  first  point,  his  monotheism,  it 
suffices  to  mention,  that  while  the  fire-priests  before  him,  the 
Sosliyantos,  worshipped  a  plurality  of  good  spirits  called 
Ahuras,  as  opposed  to  tlie  Indian  devas,  he  reduced  this  plur- 
ality to  a  unity.     This  one  Supreme  being  he  called  Aliura 


674  ANTIQUITY   UNVEILED. 

Mazdfio,  (tliat  Ahura  that  is  Mazflao),  or  tlic  Creator  of  the 
Univer.se — Auraniazda  of  tiio  cuneiform  inscriptions  of  tiie 
Achemenidian  kings,  the  Ahurinazd  of  Sassanian  times,  and 
tlie  Hormazd  or  Ormazd  of  modern  Parsees.  Tliis  superior 
God  is,  by  Zarathustra,  conceived  to  be  'the  creator  of  the 
earthly  and  spiritual  life,  the  lord  of  tiie  whole  universe,  at 
whose  hands  are  all  tlie  creatures.'  Tlie  following  extract  from 
the  CJatha  (Ustavaita)  will  leave  no  doubt  on  that  mueii  con- 
tested point :  'Blessed  is  he,  blessed  are  all  men  to  whom  the 
living  wise  God  of  his  own  command  should  grant  those  two 
everlasting  (viz.  immortality  and  wholesomcness).  *■  *  *  j 
believe  Thee,  O  God,  to  be  the  best  thing  of  all,  the  source  of 
liglit  for  the  world.  Everybody  shall  choose  Tliee  as  the  source 
of  light,  Ti)ee,  Tiiee,  holiest  spirit  Mazda  !  Thou  createst  all 
good  things  by  means  of  the  j)o\ver  of  Thy  good  mind  at  any 
time,  and  promised  us,  who  believe  in  Thee,  a  long  life.  I 
believe  Tiiee  to  be  jiowerful,  holy  god  Mazda  !  for  Thou  givest 
with  Tiiy  hand,  tilled  with  helps,  good  to  the  i)i()us  man,  as 
well  as  to  the  impious,  by  means  of  the  warmth  of  the 
fire  strengthening  of  good  tilings.  From  this,  reason,  the  vigor 
of  the  good  mind  has  fallen  to  my  lot.  *  *  Wiio  was  in  the 
beginning  the  father  and  creator  of  truth  ?  AVhosiiowed  to  the 
sun  and  the  stars  their  way  ?  Wiio  caused  the  moon  to  increa.«e 
and  wane,  if  not  Thou?  *  *  Who  is  holding  the  earth  and 
tlu' skies  above  it?  Who  made  the  waters  and  trees  of  tiie  /ield? 
Who  is  in  tiie  winds  and  in  tiie  storms  that  they  so  t|uiekly 
run?  Wiio  is  tiie  creator  of  good  minded  beings?  Thou  wise? 
Wlio  made  tlie  llglits  of  good  etleet  and  the  darkness?  Who 
made  tlie  sleep  of  good  eflect  and  tlie  activity  ?  Who  made  tlie 
morning,  noon,  and  niglit?'  Aliuramazda  is  tlius  to  Zarathus- 
tra tlie  light  and  the  source  of  light.  [In  other  words  tlie  Sun.] 
He  is  wisdom  and  intellect  ;  he  possesses  all  good  things,  lem- 
jioral  and  spiritual,  among  them  tlie  good  mind  immortality, 
wholesomcness,  the  best  truth,  devotion,  piety  and  almndaiuH; 
f)f  all  earthly  good.  All  these  gifts  he  grants  to  the  pious  man 
who  is  pure  in  thought,  word  and  deed.  He  rewards  the  good, 
aiul  imnishes  the  wicked;  jind  all  that  is  created,  good  or  evil 
fortune  or  misfortune,  is  his  work  alone. 

'"We  spoke  of  Zarathustra's  philosophical  dualism,  and  of  its 
havim;  l)een  confoiiiKU-d  with  theologicMl  dualism,  which  it  is 
certainly  very  far  from  being.  Nothing  was  further  from 
Zarathustra's  mind  than  to  assume  anything  but  one  supreme 
beinir,  oiM'  and  indivisible.  IJut  that  evt-rlastiiig  i)roi)i\[u  of 
all  thinkiiiLr  miinls — viz.  the  origin  of  evil,  and  ils  incomj)ati- 
bility  w  itii  (Jod's  gftodness,  holiness,  and  justice — he  attempted 
to  solve  by   assuming    two    primeval    causes,   which  though 


ZOROASTER.  575 

diflferent,  were  united,  and  produced  the  world  of  material 
things  as  well  as  that  of  the  spirit.  The  one  who  produced  the 
reality  (.ga.ya)  is  called  Vohu  Mano,  the  good  mind  ;  the  other, 
through  whom  the  non-reality  (ajyaiti)  originated,  is  the 
Akem  Mano,  the  naught  mind.  To  tlie  first  belong  all  good, 
true  and  perfect  things  ;  to  the  second,  all  tliat  is  delusive,  bad, 
wicked.  These  two  aboriginal  moving,  causes  of  tlie  universe 
are  called  twins.  They  are  spread  every  where,  in  God  as  in 
men.  When  united  in  Ahuramazda,  they  are  called  Cpento 
Mainyus,  and  Angro  Mainyus — i.  e.,  white  or  holy  ;  and  darlt 
spirits.  It  is  only  in  later  writings  that  these  two  are  supposed 
to  be  opposed  to  each  other,  not  within  Ahuramazda,  but  with- 
out— to  stand  in  fact,  in  the  relation  of  God  and  Devil  to  eacli 
other.  The  inscriptions  of  Darius  know  but  one  God,  without 
any  adversary  whatever.  But  while  the  one  side  within  him 
l^roduced  all  that  was  bright  and  shining,  all  that  is  good  and 
useful  in  nature,  the  other  side  produced  all  that  is  dark  and 
apparently  noxious.  Botli  are  as  inseparable  as  day  and  night, 
and  though  opposed  to  eacli  other,  are  indispensable  for  the 
preservation  of  creation.  Tlie  bright  spirit  appears  in  the 
blazing  flame,  the  presence  of  the  dark  is  marked  by  the  wood 
converted  into  charcoal.  The  one  has  created  tiie  light  of  the 
day,  the  other  the  darkness  of  night  ;  the  former  awakens 
men  to  their  duty,  the  otlier  lulls  them  to  sleep.  Life  is  pro- 
duced by  the  one,  and  extinguished  by  the  other,  who  also,  by 
releasing  the  soul  from  the  fetters  of  the  body,  enabl'es  her  to 
go  up  to  immortality  and  everlasting  life. 

"We  have  said  already  that  the  original  monotheism  ofZara- 
thustra  did  not  last  long.  False  interpretations,  misunder- 
standings, changes,  and  corruptions  crept  in,  and  dualism  was 
established  in  tlieology.  Tlie  two  principles  then  for  the  first 
time  became  two  powers,  hostile  to  each  other,  each  ruling 
over  a  realm  of  his  .own,  and  constantly  endeavoring  to  over- 
throw the  other.  This  doctrine,  which  appears  first  fully 
developed  in  the  Vendidad,  once  accepted  by  some  of  the  most 
influential  leaders,  it  soon  followed  that,  like  terrestrial  rulers, 
each  of  the  two  powers  must  have  a  council  and  court  of  his 
own.  The  number  of  councillors  was  six,  each  having  to  rule 
over  some  special  province  of  creation;  but  Ahunuazda,  who 
at  first  merely  presided  over  this  council,  came  gradually  to  be 
included  in  their  number,  and  we  then  read  f)f  seven  instead  of 
the  usual  six  Ameshaspentas  or  Immortal  tSaints.  These  six 
supreme  councillors,  who  have  also  found  their  Avay  into  tiie 
Jewish  tradition  embodied  in  the  Talmud,  are  both  by 
etymology,  and  the  sense  of  the  passages  in  which  they  figurt', 
distinctly  seen  to  be  but  abstract  nouns  or  ideas,  re))resenting 


576  ANTIQl'ITV   UNVEILED. 

the  gifts  whicli  God  grants  to  all  those  who  worship  with  a 
l»ure  lieart,  who  speak  tlie  truth,  and  perform  good  actions. 
Tiie  first  of  tliese  angels  or  principles  (Vohii  Mano)  is  the  vital 
faculty  in  all  living  l)eings  of  the  good  creation.  He  is  t!ie  son 
of  Aliurainazda,  and  penetrates  tlie  whole  living gcxxl  creation. 
JJy  him  are  wrought  ail  good  deeds  and  wonisofmen.  The 
second  (.-Vrdibehesht,  represents  tiie  blazing  llame  of  fire,  the 
light  in  luminaries,  and  brightnessandspU'iidorofany  andevery 
kind.  He  rei)resents  as  the  light,  the  all-pervailing,  all-jiene- 
trating  Ahuramazda's  omnipresence.  He  is  the  preserver  of  the 
vitality  of  all  life  and  all  that  is  good.  He  tluis  represents  Provi- 
dence. The  third  i)resides  over  metals,  and  is  the  giver  of  wealth. 
His  name  is  Kliaravar,  which  means  possession,  wealth.  The 
fourth  (Issaradarmat — Devotion)  rejiresents  the  earth.  It  is  a 
symbol  of  the  pious  and  obedient  heart  of  the  true  Ahuraniazda 
worshipper,  who  serves  (»od  with  his  body  and  soul.  The  two 
last  (Khordad  and  Ajnertlat)  ])reside  over  vegetation,  and 
produce  all  kinds  of  fruit.  But  apart  from  the  celestial  council 
stands  Sraosha  (Serost)  the  archangel,  vested  with  very  high 
powers.  He  alone  seems  to  have  been  considered  a  i)ers()nality. 
He  stands  between  (iod  and  man,  the  great  teacher  of  the 
prophet  himself."  [Here  dear  reader,  you  have  the  great 
spirit  control  who  was  at  the  head  of  the  band  of  spirits,  who 
usi'd  and  in>pired  the  great  and  immortal  Persian  medium,  as 
lie  Zarathustra  has  led  and  controlled  the  spirit  forces  that 
Iiave  tised  the  organism  of  the  contemned  and  persecuted 
medium.]  "He  shows  the  way  to  Heaven,  ami  pronounces 
judgment  upon  human  actions  after  death.  He  is,  in  the 
Yazna,  styled  the  Sincere,  the  Beautiful,  the  Victorious, 
who  protects  our  territories,  the  True,  the  Master  of  Truth. 
'For  his  splendor  and  beauty,  for  his  power  and  victory,'  he  is 
to  be  worshipped  and  invoked.  'He  first  sang  the  five  (iathas 
of  Zaratiiustra  Spitama,'  that  is,  he  is  tlie  l^earer  and  represen- 
tative of  the  sacred  tradition,  including  the  sacrificial  rites  and 
prayers.  He  is  the  protector  of  all  creation,  for 'he  slays  the 
demon  of  Destruction,  who  prevents  the  growth  of  nature,  and 
munlcrs  its  lifi-.  He  n«'ver  slumbers,  but  is  always  awake.  He 
guards  witli  his  drawn  sword,  tlie  whole  world  against  the 
attacks  of  the  demons,  endowed  with  bodies  after  sunset.  He 
has  a  j)alace  of  a  thou.-^and  pillars,  erected  on  the  highest 
summit  of  the  mountain  Alborj.  U  has  its  own  light  froni 
insjfle,  and  from  outside  it  is  decorated  with  stars.  *  *  ile  walks 
teaching  reliirion  round  about  the  worhl.'  In  men  who  do  not 
lioiior  him  by  prayer,  the  bad  mind  becomes  powerful,  and 
imprt'iriiates  t  hem  with  sin  and  crime,  and  they  shall  beeome 
utterly  distrc>.-<ed  both  in  this  life  and  in  the  life  to  come. 


ZOROASTER.  577 

"la  the  same  manner  as  Ahuramazda,  his  counterpart, 
Angromainyus,  was,  in  later  times,  endowed  with  a  council, 
imitated  from  tlie  one  just  mentioned,  and  consisting  of  six 
devas,  or  devils,  headed  by  Angromainyus  himself,  who  is  then 
styled  Devanam  Devo=arch-devil.  The  first  after  him  is  called 
Ako-Mano,  or  Naught  Mind,  the  original  'non-i-eality,'  or  evil 
]trinciple  of  Zoroaster.  He  produces  all  bad  tlioughts,  makes 
men  utter  bad  words,  and  commit  sin.  The  second  place  is 
taken  by  the  Indian  god  ludra:  the  third,  by  Sliiva  or 
Sliaurua!  the  fourth,  by  Naonliaitya — the  collective  name  of 
the  Indian  Ashuras  or  Dioscuri;  tlie  fifth  and  sixth,  by  the 
two  personifications  of  'Darkness'  and  'Poison.'  Tliere  are 
many  devas,  or  devils,  besides,  to  be  found  in  the  Zend  Avesta, 
mostly  allegorical  or  symbolical  names  of  evils  of  all  kinds. 
Wliile  tlie  heavenly  council  is  always  taking  measures  for 
promoting  life,  the  infernal  council  is  always  endeavoring  to 
destroy  it.  They  endeavor  to  spread  lies  and  falselioods,  and 
altogether  coincide  togetlier  with  tlieir  great  chief,  witii  the 
devil  and  the  infernal  hierarchy  of  the  New  Testament." 

Well  they  niaj',  for  there  was  where  the  Christian  plagiarists 
found  the  original,  from  which  they  took  their  theology  of 
Satan  and  his  legions. 

"Thus  Monotheism  was  in  later  times  broken  up  and  super- 
seded by  Dualism.  But  a  small  pariy,  represented  by  the  Magi, 
remained  steadfast  to  the  old  doctrine,  as  opposed  tothatof  the 
followers  of  the  false  interpretation,  or  Zend,  the  Zendiks.  In 
order  to  prove  their  own  interpretation  of  Zoroaster's  doctrines, 
they  liad  recourse  to  a  false  and  ungrammatical  explanation  of 
the  term  Zervana  Akarana,  wiiich  meaning  merely  time 
without  bounds,  was  by  them  pressed  into  an  identity  with  the 
Supreme  Being;  wliilst  the  passages  on  which  tlie  present 
Desturs,  or  Parsee  priests,  still  rest  their  faulty  interpretation, 
simply  indicated  that  God  created  in  the  boundless  time  ;  i.  e., 
that  He  is  from  eternity,  self  existing,  neither  born  nor  created. 
Two  intellects  and  two  lives  are  further  mentioned  in  tlie  Zend 
Avesta.  By  the  former  are  to  be  understood  the  heavenly 
spiritual  wisdom,  and  the  earthly  wisdom,  i.  e.,  that  which  is 
learned  by  ordinary  teaching  and  experience.  The  two  lives 
are,  in  the  same  manner,  distinguished  as  the  bodily  and  the 
mental,  i.  e.,  body  and  soul.  From  these  two  lives,  however, 
are  to  be  distinguished  the  'first'  and  'last'  lives,  terms 
wliich  refer  to  this  life  and  the  life  to  come.  The  belief  in  the 
hitter,  and  in  immortality,  was  one  of  the  principal  dogmas  of 
Zarathustra,  and  it  is  lield  by  many  that  it  was  not  tiirough 
Persian  influence  that  it  became  a  Jewish  and  Christian  dogma. 


578  ANTIQUITY  UNVEILED. 

Heaven  is  called  the  'House  of  Hymns,'  a  place  where  angels 
praise  God  incessantly  in  song.  It  is  also  called  the  'Best  Life,' 
or  Paradise.  'Hell'  is  called  tlie  iiouse  of  Destruction.  It  is 
the  abode  chiefly  of  ))riests  of  the  i)ad  (deva)  religion.  Tiie 
modern  Persians  call  the  former  JJehesht;  the  latter,  Duzak. 
Between  heaven  and  liell,  there  is  the  bridge  of  tlie  gatherer 
or  Judges,  over  wliich  tlie  soul  of  the  pious  pass  unharmed, 
while  the  wicked  is  precipitated  from  it  into  hell.  The 
resurrection  of  the  body  is  clearly  and  emphatically  indicated 
in  the  Zentl  Avesta;  and  it  belongs,  in  all  probal)ility,  to 
Zoroaster's  original  doctrine — not,  as  has  been  held  by  some, 
to  later  times,  when  it  was  imported  iiito  his  religion  by  other 
religions.  A  detailed  description  of  the  resurrection  and  last 
judgment  is  contained  in  the  Bundehesh.  The  same  argument 
— the  almightiness  of  the  Creator — which  is  now  employed  to 
show  the  possibility  of  the  elements,  dissolved  and  scattered 
a-s  they  may  be,  being  all  brought  back  again,  and  made  once 
more  to  form  the  body  to  which  they  once  belonged,  is  made 
use  of  there  to  prove  the  Resurrection.  There  is  still  an 
important  element  to  be  noticed,  viz.,  the  Messiah  or  Sosiosh, 
from  whom  tiie  .Jewisli  and  Christian  notions  of  a  Messiah  are 
held,  l)y  many,  to  be  derived.  He  is  to  awaken  the  dead  bodies, 
to  restore  ali  life  destroyed  by  death,  and  to  hold  the  last 
judgment.  Here,  again,  a  later  period  introduced  a  i)lurality, 
notably  a  Trinity.  Tiirce  great  i)rophets  are  also  to  appear 
when  the  end  of  the  world  draws  iiigli,  respi'etively  hearing 
the  iiamis  of  Moon  of  H:ippy  Rule,  Aurora  of  Happy  Rule,  and 
Sosiosli,  who  is  supposed  to  be  the  Son  of  Zaratiiustra,  begotten 
in  a  supeniMtiiral  way:  and  he  will  brin^  with  him  a  new 
j)ortion  of  Zend  .\vest:i,  hitherto  hidden  from  man.  Even  a 
suptrticial  glance  at  this  sketch  will  xhow  our  renders  what 
very  close  parallels  between  .lewisli  and  Cliristitm  notions  on 
the  one  hand,  and  Zoroastrianisni  on  theotherare  to  bedraw  n  ; 
but  as  we  have  notict'd  umier  Parsees  ((|.  v.)  an  attentive 
reading  of  the  Zend  Avesta  reveals  new  and  striking  points  of 
contact  almo-t  on  eveiy  page. 

"We  iiave  in  the  foregoing  sketch  mainly  foUowitl  Hang, 
llie  facile  ])rincej)s  of  Zend  studies  in  these  days;  but  we 
have  also  taken  into  account  the  views  of  Windisclimann, 
Spieijel,  and  other  prominent  investigators,  and  principally  by 
(juoting  the  words  of  the  sacred  souices  themselves,  wlien 
feasjlile,  ]»ut  our  readers  in  a  position  to  Judge  on  the  main 
j)oints  for  themselves.  We  cannot,  howevir,  do  belter  than 
I  bus  brii'lly  snniniari/.e,  in  conelusjoii,  I  he  principal  doctrines  of 
Zarat  liusira,  as  lirawn  from  a cerl.-iin  >pt ceh  iconlaiiied  in  the 


ZOROASTER.  579 

Gathas),  which,  in  all  probability,  emanates  from  Zarathustra 
himself. 

''  '1.  Everywhere  in  the  world,  a  duality  is  to  be  perceived, 
sucli  as  the  Good  and  tlie  Evil,  lij^lit  and  darkness;  this  life 
and  tliat  life ;  human  wisdom  and  divine  wisdom.  3.  Only 
this  life  becomes  a  prey  to  death,  but  not  that  hereafter,  over 
whicli  the  destructive  spirit  has  no  power.  2.  In  the  universe, 
there  are  from  the  beginning  two  spirits  at  work,  the  one 
making  life,  tlie  other  destroying  it.  4.  Both  tliese  sj^irits  are 
accompanied  by  intellectual  powers,  representing  the  ideas  of 
tlie  Platonic  system  on  which  the  vrhole  inoral  world  rests. 
Tliey  cause  the  struggle  between  good  and  evil,  and  all  the 
conflicts  in  the  world,  which  end  in  the  final  victory  of  the 
good  principle.  5.  Tlie  principal  duty  of  man  in  this  life  is  to 
obey  the  word  and  commandments  of  God.  6.  Disobedience 
is  punished  with  the  death  of  the  sinner.  7.  Ahurmazda 
created  the  idea  of  the  good,  but  is  not  identical  with  it.  This 
idea  produced  the  good  mind,  the  Divine  Spirit  working  in 
man  and  nature,  and  devotion — the  obedient  heart  8.  The 
Divine  spirit  cannot  be  resisted.  9.  Those  wlio  obey  the  word 
of  God  will  be  free  from  all  defects,  and  immortal.  10.  God 
exercises  his  rule  in  the  world  through  tlie  works  prompted 
by  the  Divine  Spirit,  who  is  working  in  man  and  nature.  11. 
Men  should  pray  to  God  and  worship  him.  He  hears  tlie 
prayers  of  the  good.  12.  All  men  live  solely  through  the 
bounty  of  God.  13.  The  soul  of  the  pure  will  hereafter  enjoy 
everlasting  life  ;  that  of  the  wicked  will  have  to  undergo 
everlasting  punishment — i.  e.,  as  modern  Parsee  theologians 
explain  to  the  day  of  the  resurrection.  14.  All  creatures  are 
Ahuramazda's.  15.  He  is  the  reality  of  the  good  mind,  word 
and  deed.'  " 

Who  can  read  those  particulars  in  the  light  of  the  commu- 
nication coming  from  Zarathustra  and  not  see  the  importance 
of  the  statements  which  that  communication  contains.  It  was 
tlie  fact,  that  while  I  had  heard  from  him  from  time  to  time, 
the  spirit  had  only  communicated  with  me  once  and  that  more 
tluin  three  years  before,  as  Aronamar.  When  he  announced 
liimself  as  Zarathustra  or  Zoroaster,  and  not  as  Aronamar,  as  I 
had  come  to  know  him,  I  was  especially  on  tlie  alert,  and  when 
he  announced  himself  as  the  Daniel  of  the  Jewish  Scriptures, 
I  settled  down  into  tliat  conviction.  W^hen  he  stated  he  lived 
in  the  days  of  Nebuchadnezzar,  Belshazzar,  Darius  Hydaspes 
and  Cyrus,  I  felt  very  sure  he  had  betrayed  his  purpose  to  de- 
ceive.    Judge  then  of  my  surprise  when  on  coming  to  test  the 


680  ANTIQUITY  UNVEILED. 

truth  of  that  spirit,  I  found  the  facts  to  be  most  surprisingly  cor- 
roborative of  tlie  genuineness  and  trutlifulness  of  the  comniu- 
iiication.  Never  having  liad  an  intimation  that  there  was  the 
least  parallelism  between  the  accounts  of  the  Jewish  Daniel 
and  the  Persian  Zoroaster,  when  I  discovered  their  identity 
the  reader  may  well  imagine  my  astonishment  as  well  as  my 
deep  and  absorbing  interest,  in  the  full  import  of  this  uuex- 
ix'cted  revelation  from  spirit  life. 

It  is  true  that  in  the  scripture  legend  called  "The  Book  of 
Daniel,"  it  is  stated  that  that  prophet  and  seer  was  at  the 
courts  of  Nebuchadnezzar,  Belshazzar,  Darius  tiie  Mede,  and 
Cyrus,  king  of  Persia;  but  the  spirit  seems  to  have  designedly 
mentioned  a  circumstance  that  shows  that  the  time  that  he 
lived  could  be  fixed  with  the  greatest  certainty,  while  the 
Book  of  Daniel  is  strangely  at  fault  in  fixing  the  time  of  tlie 
reign  of  tlie  third  mentioned  king.  Tlie  spirit  of  Zoroaster 
says  that  he  not  only  lived  at  the  courts  of  the  two  first  named 
Babylonian  kings,  but  that  he  subsequently  lived  at  tlie  court  of 
Darius  "Hydjispes,"  as  tlie  spirt  gave  the  surname.  Tliere  is 
not  a  question  that  this  designation  of  the  king  Darius,  to 
whom  he  referred,  was  the  Darius  Hystas})es  of  the  books  of 
Ezra,  Ilaggai  and  Zecliariali.  Whether  Hysta.spes  or  Hydaspes 
is  the  correct  rendering,  I  have  no  means  of  determining.  Tlie 
diflereiice  is  between  the  d  and  st.  That  Zarathustra  lived  and 
Avrote  in  the  reign  of  Darius  Hystaspes  is  cerUiin  ;  and  that 
Daniel  did  not  live  in  the  reign  of  Darius  the  Mede,  seems 
equally  certain.  Now  as  Zoroaster  the  magian  .seer  knew  under 
wliat  king's  reign  he  lived  and  wrote,  and  the  Jewish  prophet 
Daniel  did  not,  we  conclude  that  justice  recpiires  us  to  believe 
the  spirit  of  Zoroaster,  and  to  disbelieve  the  Book  of  Daniel,  so 
far  as  that  very  essential  point  is  concerned.  Nothing  has  more 
})U/.zIed  tiieologiaiis  and  historical  critics,  than  to  liiul  a  place 
in  iiistory  fi)r  the  king  Darius  of  the  Book  of  Daniel.  On  this 
l)()int  we  will  here  cite  the  American  C'ycloptedia,  to  show  how 
tills  matter  stands.     It  says: 

"  Darius  ((Jreek  Dareios  ;  Helirew  Daryavesh  ;  Persian  Dari- 
yaviis,  in  several  inscrijitioiisi,  tiie  name  of  several  kings  of 
Media  and  Persia.  Darius  the  Mi-de,  is  n-presented  in  th»'  book 
of  Daniel  as  the  stieeessor  of  Bclslia/./.ar.  Aeconliiig  to  the 
tlieory  of  Markus  von  Nidnilir,  liie  peisoiial  name  of  Astyages, 
the  gnuidfallKr  of  Cvnis,  was   Darius,  .Vsfyagcs  being  a  na- 


ZOROASTER.  581 

tional  and  not  a  personal  name,  and  that  king  the  "Darius  the 
Mede"  of  the  book  of  Daniel.  Another  hypothesis  is  that  he 
was  identical  with  Cyaxares  II.,  mentioned  by  Xenophon  in 
the  Cycroptedia  as  the  son  of  Astyages  and  maternal  uncle  of 
Cyrus,  who  married  his  daughter.  Being  an  indolent,  luxuri- 
ous man,  Cj'axares,  according  to  Xenophon,  left  the  real  exer- 
cise of  power  entirely  in  the  hands  of  Cyrus,  as  the  immediate 
successor  of  Astyages.  Josephus  seems  to  have  adopted  this 
view,  since  he  says  that  Babylon  was  taken  by  Darius  and 
Cyrus  his  kinsman,  and  tliat  Darius  Mas  tiie  son  of  Astyages, 
and  was  known  among  the  Greeks  by  another  naTne,  which  lie 
does  not  mention.  Still  another  tlieory  is  that  Darius  the 
Mede,  was  a  member  of  the  roj^al  Median  family,  and  was 
merely  viceroy  at  Babj-lon  for  two  years,  until  Cyrus  came  to 
reign  there  in  person.  This  appears  to  be  corroborated  by  the 
expression  in  Daniel,  'Darius  the  sou  of  Ayasuerus,  of  the  seed 
of  the  Medes,  who  was  made  king  over  the  realm  of  the  Chal- 
deans.' In  the  words  of  Rawliuson,  'Upon  the  whole  it  must 
be  acknowledged  that  there  are  scarcely  sufficient  grounds  for 
determining  whether  the  Darius  Medus  of  Daniel  is  identical 
with  any  monarch  known  to  us  in  profane  history,  or  is  a  per- 
son of  whose  existence  there  remains  no  other  record.'  " 

Rawlinson  is  certainly  right  when  he  says  that  biblical  and 
profane  history  are  at  fault  and  irreconcilable  in  regard  to  the 
identity  of  the  Darius  of  Daniel ;  and  but  for  the  communica- 
tion of  the  spirit  of  Zarathustra,  that  identification  might 
have  remained  undetermined.  B^-one  of  those  strange  success- 
ions of  events  by  which  concealed  truth  is  brought  to  light,  I 
am  enabled  to  demonstrate  a  point  that  no  learned  critic  has 
ever  been  able  to  elucidate  ;  and  to  make  clear  two  facts,  first 
that  the  Book  of  t)aniel  was  a  Jewish  plagiarism  of  Chaldean 
legends,  and,  second,  that  it  was  written  after  the  middle  of 
the  fifth  century  B.  C.  The  writer  from  whom  we  have  quoted 
above,  continues  : 

"Darius  Hystaspis,  son  of  Hystaspes,  (Persian  Vistaspa  or 
Ustaaspi),  of  the  royal  race  of  the  Acliaiinenida?,  reigned  521- 
4S6  B.  C.  According  to  Herodotus,  he  was  marked  out  for  tlie 
empire  during  the  life  of  Cyrus,  who  saw  him  in  a  dream  with 
wings  overshadowing  Asia  and  Europe." 

That  dream  of  Herodotus  or  Cyrus,  has  certainly  played 
havoc  with  the  historical  and  chronological  correctness  of  the 
sacred  book  of  Daniel ;  for  it  led  the  Hebrew  plagiarist  into  a 
blunder,  from  which  the  Jewish  and  Christian  priesthoods 


682  ANTIQCITV   UNVEILED. 

have  never  been  able  to  extricate  liitn.  When  the  Book  of 
Daniel  wius  written,  tlie  only  historical  data  concerning  the 
rei<;ns  of  Darius  and  Cyrus,  were  embraced  in  the  following 
authors,  to  whom  the  American  Cyclopjedia,  un<ler  the  head 
"Cyrus"  alludes  thus  :  "Most  of  the  particulars  of  his  (Cyrus's) 
life,  are  difTerently  related  in  the  liistoriesof  Ctesias  and  Herod- 
otus, and  in  the  Cycropiediaof  Xenophon.  But  as  Ctosias  is  in 
general  untrnstwortiiy,  and  asXeii()j)Iion  seems  to  have  written 
his  book,  a  kind  of  philosophical  romance,  witliout  much 
regard  for  history,  the  story  of  Herodotus,  in  spite  of  its 
legendary  character,  has  been  generally  adopted  by  modern 
historians  down  to  Grote."  It  would  seem  that  the  legendary 
character  of  Ilerodotus's  account  of  Cyrus  and  Darius  did  not 
militate  against  its  historical  correctness,  in  tlie  esteem  of  the 
Jew  who  plagiarized  the  Clialdean  legend,  and  thus  the 
blunder  of  Herodotus  has  been  handed  down  to  us  through 
Jewish  holy  writ,  as  not  only  historical  truth,  but  as  divine 
trutli  as  well.  In  the  light  of  all  the  facts  which  we  are  about 
to  submit,  it  will  be  seen  tiiat  Darius  Hystaspes  succeeded 
Belsha/./.ar  and  not  Cyrus,  and  that  tiie  latter  succeeded  Darius 
instead  of  preceding  him.  It  is  true  that  this  fact  makes  an  end 
of  Daniel,  but  that  cannot  be  helped.  If  he  must  die,  in  order 
that  tlie  truth  may  live. 

I  must  liere  give  a  brief  account  of  Zaratliustra,  as  gatliered 
from  the  Persian  author,  Zerdust,  son  of  Bchram.  Tliree  months 
before  Zaratliustra  was  born,  hismotlier  liad  a  friglitful  dream, 
about  wliicli  she  consulted  an  astrologer,  who  assured  her  she 
had  no  cause  to  fear  any  trouble  for  her  child,  and  who  pre- 
dicted his  future  glory.  He  was  bortj  wit*!iout  pain  to  his 
mother;  very  much  as  Christian  painters  depict  the  Virgin 
^lary,  immediately  after  having  given  birth  to  the  new  born 
Jesus.  The  astrologers  were  jealous  of  liiiu  from  the  inoment 
of  his  birth  ;  and  sought  in  various  ways  to  kill  liim  ;  but  he 
was  protected  Ity  Ahuramazda.  These  eflbrts  to  destroy  him 
continued  until  he  had  completed  his  .seventh  year.  It  was 
said  of  him,  "His  supi'rnatural  wisdom,  piety  and  i)urily  alone 
savetl  him  from  falling  into  the  snares  laid  for  him.  Jlis  gen- 
erosity and  goodness  were  not  less  ri'inarkahle  ;  he  was  prodigal 
witli  his  charity  and  consolation  ;  helped  lliose  who  sought  his 
help;  gave  away  his  clothing  and  food,  and  thus  acfjuired  a 
great  celebrity  among  the  people."     At  the  age  of  thirt\',  just 


ZOROASTER.  583 

about  the  age  when  Jesns  is  said  to  have  begun  liis  mission,  he 
was  drawn  to  Iran,  as  the  latter  had  been  to  Jerusalem  ;  Iran, 
here,  meaning  the  seat  of  Persian  learning  and  power.  He 
then  quitted  his  home  and  country,  and  after  wandering  about 
for  some  time,  he  found  himself  in  a  country  of  delights,  some, 
thing  after  the  description  of  Paradise.  From  that  lovely 
country  lie  went  up  into  the  mountains,  as  Moses  is  said  t<» 
have  done,  where  one  Bahman,  whose  hand  was  covered  with 
a  veil,  led  him  throug'.i  throngs  of  angels,  to  the  throne  of 
Ahuraniazda.  There  Zarathustra  questioned  Ahuramazda 
regarding  morals,  the  celestial  hierarchy,  religious  ceremonies, 
the  end  of  man,  the  revolutions  and  influence  of  the  stars,  etc. 
He  finally  asked  immortality  of  Ahuramazda,  but,  by  a  super- 
natural prevision,  foreseeing  all  that  was  to  take  place,  he  with- 
drew his  request.  He  then  received  from  Ahuramazda,  the 
Zend  Avesta,  (the  sacred  book  of  the  Persians,)  with  the  com- 
mand to  proclaim  its  teachings  to  king  Gustasp,  who  would 
protect  the  new  religion  and  adopt  it  as  his  own.  He  then 
returned  from  Ahuraiiiazda  with  the  Zend  in  one  har.d  and 
the  celestial  fire  in  the  otlier.  The  astrologers  and  magicians 
apprised  of  liis  return,  collected  a  great  army  to  prevent  his 
passage  to  the  king  of  Iran.  They  were,  however,  scattered  in 
utter  confusion  by  the  power  of  Ahuramazda.  Reaching  the 
king's  palace  and  making  known  his  mission,  he  was  refused 
admission  to  the  king,  by  the  attendants.  In  a  moment  he 
descended  through  the  ceiling  of  the  hall  in  which  the  king 
sat  surrounded  by  the  learned  and  powerful  of  his  kingdom. 
He  was  questioned  by  the  king  and  the  sages  present  concern- 
ing every  department  of  knowledge,  and  answered  them  all 
with  so  much  ease  and  manifest  erudition,  that  the  king  was 
delighted  to  welcome  him,  and  gave  him  magnificent  apart- 
ments near  the  palace.  For  two  da\-s  he  discussed  with  the 
sages,  every  question  which  they  raised  to  embarrass  him,  with 
entire  success.  Some  days  after  he  presented  the  Zend  Avesta 
to  the  king,  announced  to  him  his  mission,  and  pleaded  with 
him  to  embrace  the  true  laws  of  that  God,  who  had  made  the 
seven  heavens,  the  stars  and  the  earth,  who  had  given  him  his 
life  and  his  crown,  and  who  offered  to  all  faithful  worshipx^ers 
of  his  power,  an  immortal  glory  after  death.  Neither  the 
reading  of  the  Zend  Avesta,  nor  the  eloquence  of  the  prophet, 
sufficed  to  convince  the  king.     Gustasp  demanded  time  to 


584  ANTIQUITV    tINVRII.KD. 

consider  and  nuracles  to  attest  the  truth  of  wliat  Zaratliustra 
told  him.  Tliese  were  finally  given  to  a  wonderful  extent,  and 
the  kin<»  became  patisfied  to  accept  the  new  religion  ;  and  did  so 
usingall  liis  royal  influence  to  induce  hissubjects  to  do  the  same. 
Not  satisfied  with  tliis,  Gustasp  wrote  to  the  governors  of 
neighboring  countries  to  accept  the  religion  of  Zarathustra. 
Some  obeyed,  others  refused.  Rapid  as  was  thespread  of  the  new 
law,  yet  it  was  too  slow  to  satisfy  the  ardor  of  Gustasp.  He 
went  to  war  with  the  king  of  Toumn,  incited  thereto  by  Zara- 
thustra. Then  follows  a  long  account  of  the  war  In'twecn  Iran 
and  Touran,  which,  for  our  purpose,  need  not  be  here  given. 

Now,  who  was  this  Gustasp,  king  of  Iran?  That  question 
once  definitely  settled,  and  we  can  tiien  determine  almost  to  a 
certainty,  the  truth  of  the  spirit  comn)unication  that  we  are 
commenting  on.  On  that  point,  Tliomas's  Dictionary  of  Biogra- 
phy and  Mythology,  says  : 

"Gusljtasp,  or  Gustasp,  written  also  Gostiisp,  Hist  asp  and 
Kishtasp,  a  famous  Persian  hero,  and  king,  who  lias  been  by 
some  writers  identified  with  Darius  I.,  (surnamed  Hystaspis), 
by  others  with  Hystaspes,  the  father  of  Darius.  There  is  so 
much  tliat  is  fabulous  in  the  Persian  accounts  that  have  come 
down  to  us,  that  it  seems  iinixr-;sible  in  most  cases,  to  settle  in 
any  satisfactory  manner  tlie  (juestion  of  identity  between  the 
kings  of  the  Pei-sian  writers  and  those  of  the  (Jreek  historians. 
Firdousee  (Fiidtuisi),  who  is  generally  believed  to  Iiave  taken 
the  facts  ()f  IV-rsian  history  for  the  basis  of  his  great  poem  (the 
Hhah-Namali),  represents  (Jushtasp  as  having  ruled  over  Persi.a 
many  yeai-s  as  an  absolutes()vereign,and  as  having  under  liis 
command  'a  thousand  thousand  warriors  armed  with  siiining 
steel,' — which  could  not  very  well  refer  to  Hystaspes,  who  was 
but  a  satrap  or  inft'rior  ]>rince  under  ('ami>vses,  but  would 
answer  exactly  to  the  circumstances  of  Darius  Hystapis.  As 
Darius  (in  Pei-sian,  Dara  or  D.irai), )  was  not  originally  a  proj)er 
name,  but  a  title,  signifying  'lord,'  'prince,'  or  'king,'  it  .seems 
pn>l>al>le  th:it  he  should  have  been  generally  known  among  the 
Pi'rsians  i)y  his  j»itr.)nymic  Hystaspes,  lin  Persian,  (Jushtasp^. 
Darius  Hystaspis  would  then  signify,  aecortling  to  the  (ir<'<l>; 
mo(l<'  of  speakinir,  the  'Prince'  [son]  of  Hystasix's.  Aeeonling 
to  Firdousee,  («u-litasp  was  the  first  Persian  king  who  oi>iiiiy 
professed  the  religion  of  Zoroaster,  who,  (if  we  may  trust  the 
poet  historian),  was  tlie  contemporary  of  CJushtasp  ami  his 
inlluential  eoimsellor." 

Under  the  title  of  "  IIysta-i>es,"  tlie  s;ime  work  says: 


ZOROASTER.  585 

"  Hystaspes,  [Greek,  Ustaspes,  French,  Hystaspe,  Persian, 
Gushtasp,]  a  satrap  of  Persia,  and  tlie  father  of  Darius,  lived 
about  550  before  Christ.  He  is  said  to  have  been  the  first  wlio 
introduced  into  Persia  the  learning  of  the  Indian  Brahmans. 
According  to  one  account,  he  was  the  chief  of  tlie  Magians, 
which  accords  with  the  Persian  tradition  that  Gushtasp  patron- 
ized the  religion  of  Zoroaster." 

Underthe  title  "Hystaspes,"  McClintock  and  Strong's  Eccle- 
siastical Cyelopsedia  says  : 

"Hystaspes,  (in  Greek,  Ustaspes,  also  Hystaspas,  i.  e.,  Hy- 
daspes,  a  prophetic  apocalyptic  work  among  the  early  Chris- 
tians, thought  to  contain  predictions  of  Christ  and  the  future  of 
his  kingdom,  so-called  frona  a  Persian  savant  (Magus),  Hys- 
taspes, under  whose  name  it  was  circulated.  As  in  the  caso 
of  the  Sibyllines,  the  work  in  question  seems  to  liave  been  an 
attempt  made  by  the  early  Church  fathers  to  find  in  the  relig- 
ion and  philosophical  systems  of  the  heathen,  predictions  of 
and  relations  of  the  Christian  religion.  Tlie  first  mention  of 
these  vaticinia  Hystaspis,  we  find  in  two  passages  of  Justin 
(Apolog.  1,  20,  cap.  21,  p.  66  c;  Ottho,  I,  p.  180,  and  cap.  44,  p. 
82  c,  ed.  Otho,  p.  226.  According  to  the  first  passage,  the  de- 
struction of  the  world  is  predicted  by  Hystaspes,  as  it  is  fore- 
told by  the  Sybilla.  In  tlie  second  passage,  Justin  asserts  that 
the  bad  demons,  in  their  efforts  to  prevent  man's  Icnowing  tlie 
truth,  succeeded  in  establishing  a  law  which  forbids  tiie  reading 
Bibloi  Utaspoi  e  Sibylles  e  ton  proplieton  under  penalty  of 
death;  but  the  Cliristians,  notwithstanding  the  law,  not  only 
read  the  books  themselves,  but  even  incited  the  heathen  to 
study  them.  More  particular  information  in  regard  to  tlieir 
contents  is  given  us  by  Clement  of  Alexandria.  The  informa- 
tion tluit  Clement  furnishes  is  :  1.  There  existed  in  the  second 
century  a  Biblos  Helleniken,  a  work  written  in  Greek,  and 
circulated  in  Christian  and  lieathen  circles,  entitled  O  Ustaspes. 
2.  The  Christians  found  in  it,  even  more  plainly  tlian  the 
books  of  the  Sibillines,  references  to  Christ  and  tlie  future  of  his 
kingdom,  and  especially  a  reference  to  Christ's  divine  sonship, 
to  the  sufferings  which  awaited  him  and  his  followers,  to  the 
inexhaustible  patience  of  the  Cliristians,  and  the  final  return 
of  Christ.  The  third  and  last  of  the  Church  fathers  wlio  make 
mention  of  Hystaspes,  is  Lactantius.  He  speaks  of  it  in  three 
different  passages.  In  the  first  passage  he  speaks  of  the  Hys- 
tapes  in  connection  with  the  Sibyl,  and  in  tlie  two  other 
passages  he  speaks  of  it  in  connection  with  the  Sibyl  and  Her- 
mes Trismegistus.  According  to  the  first  passage,  Hystaspes, 
like  the  Sibyl,  predicts  the  extinction  of  the  empire  and  name 


583  ANTfQDITy  UNVEILED. 

of  Rome.  According  to  the  second  passage,  the  troubles  and 
warfare  wliich  sliall  precede  tlie  final  da^y  of  the  world  have 
been  prophesied  of  by  1  lie  Prophetre  ex  Dei  Bpiritu  ;  also  by 
tlie  vates  ex  instinctu  d:einomiiii.  For  instance,  Hystaspes  is 
said  to  have  i)redieted  and  described  the  inifjiiitas  seculi  inijiis 
extrenii,  iiow  a  separation  of  tlie  just  from  the  unjust  shall 
take  place  ;  how  the  pious,  amid  cries  and  sobs,  will  stretch  out 
their  hands  and  implore  the  idotection  of  Jupiter  (imi)lora- 
turos  fidem  Jovis),  and  how  Jupiter  will  look  down  upon  the 
earth,  hear  the  cry  of  men  and  destroy  the  wicked. 

"  With  regard  to  the  person  of  Hystaspes,  who  is  said  to  be 
the  author  of  the  work  containing  these  preclictions,  Justin  and 
Clement  of  Alexandria  have  left  us  no  information,  and  we 
depend,  therefore,  solely  on  Lactaiitius,  according  to  whom,  he 
was  an  old  king  of  the  Medes,  who  flourished  long  before  the 
Trojan  war,  and  after  whom  was  named  the  river  Hystaspes. 
In  all  probability,  Lactantius  here  thinks  of  the  father  of  King 
Darius  I.,  known  to  us  from  the  writings  of  Herodotus,  Xeno- 
phon,  and  other  Greek  authors,  but  to  whom  the  prophetic 
talents  of  Hystaspes  were  entirely  foreign.  Ammianus  Mar- 
cellinus,  who  flourished  in  the  fourth  century  of  our  era, 
informs  us  that  one  Hystaspes  had  studied  astronomy  with 
the  IJrahminsof  India,  and  had  even  informed  the  Magi  of  his 
ability  to  know  the  future.  Agathias,  the  IJyzantine  historian 
of  the  sixth  century,  knows  of  a  Hystasjies  who  was  a  contem- 
porary with  Zoroaster,  but  he  does  not  dare  to  as.iert  that  this 
Hystas}H'S  was  the  same  as  the  one  sjwken  of  as  the  father  of 
Darius  I.  In  view  of  the  uncertainty  of  the  authorship,  it  is 
well  nigh  impossible  to  determine  fully  the  origin,  contents, 
form  and  tendency  of  the  Vaticinia  Hystaspis.  We  know  not 
evt'ii  whether  it  emanated  from  .Tewisli,  Christian  or  heathen 
writers,  although  all  our  present  knowledge  jioints  to  the  last 
as  its  probable  origin.  That  the  author  was  a  (Jiiostic,  as  Hue- 
tius  thinks,  is  possible,  but  cannot  be  definitely  stated  nor  at 
all  i)roved  ;  beyond  this,  the  only  answer  left  us  to  all  (piestions 
that  might  be  put  is  a  non  liquet." 

I  think  every  reader  will  say,  that  with  the  facts  we  have 
laid  before  them,  every  point  of  doubt  in  regard  to  all  these 
confused  aiul  muddled  Jewish  and  Christian  (juestions  is  about 
to  be  solved,  through  the  key  which  the  sjiirit  of  Zarathustra 
has  placed  in  my  hands.  Little,  truly,  did  I  apprehend  the 
imi»ortaiice  of  that  key  in  unlocking  tJie  treasured  secrets  of 
the  priestly  masters  of  humanity.  JJut  we  have  the  key  that 
unlocks   the  vault,  the   key  that   was  su]>posed   to   be  lost  or 


ZOROASTER.  587 

destroyed  forever,  and  the  world  shall  enjoy  that  hidden 
wealth  of  knowledge.  I  have  inserted  the  key  ;  now  I  throw 
the  rusty  bolts  ;  and  there  we  find  Giistasp,  the  princely  patron 
and  friend  of  Zarathustra,  to  be  none  other  than  Darius  Hystas- 
pes,  or  Darius  I.,  tlie  successor  of  Belshazzar  on  the  Assyrian 
throne,  and  the  great  founder  of  the  Persian  Empire.  This  fact 
would  never  have  been  questioned,  had  not  Herodotus  blund- 
ered as  to  the  proper  place  of  Darius  Hystaspes  in  Assyrian 
history ;  and  had  not  the  plagiarizing  Jewish  writer,  who 
sought  to  conceal  his  literary  theft,  followed  Herodotus,  and 
thus  convicted  himself  of  the  pious  fraud  he  was  perpetrating. 
Had  Daniel  been  the  author  of  that  book,  or  the  hero  of  it,  it 
is  hardly  likely  that  he  would  have  made  so  great  a  mistake, 
as  to  make  Darius  succeed  Cyrus,  when  he  was  in  fact  his 
predecessor,  and  reigned  over  the  empire  he  founded  for  more 
than  half  a  century,  during  which  time  he  conquered  the 
Assyrian  kingdom  and  brought  it  under  Persian  rule.  Thus  we 
see  not  ouly  that  the  errors  of  history  are  corrected  by  this 
communication  from  the  spirit  of  Zarathustra,  but  that  the 
identity  of  the  spirit  is  established  beyond  all  question.  The 
spirit  tells  us  that  he  lived  in  the  days  of  Xebuchadnezzar, 
Belshazzar,  Darius  Hj'daspes,  and  Cyrus,  and  mentions  notli- 
ing  of  any  other  Darius,  and  nothing  whatever  of  any  "Darius 
the  Mede"  as  having  preceded  Cyrus.  The  book  of  Daniel  does 
not  pretend  that  he  (Daniel)  lived  in  the  reign  of  Darius  Hys- 
taspes, and,  therefore,  he  could  not  have  lived  in  the  reigns  of 
Nebuchadnezzar,  Belshazzar,  and  Cyrus,  for  it  is  certain  that 
the  Darius  of  whom  the  book  of  Daniel  speaks  must  have  pre- 
ceded Cyrus,  and  that  Darius  could  have  been  none  other  than 
Darius  Hystaspes,  or  Hydaspes,  who,  the  other  books  of  the 
Jewish  scriptures  allege  succeeded  Cyrus. 

Now,  that  Zarathustra  lived  in  the  reign  of  the  four  kings  he 
has  named,  and  at  their  courts,  seems  singularly  corroborated 
by  all  the  historical  facts  that  we  have  collated  and  horewitli 
submit.  It  is  hardly  probable  that  a  Jewish  captive  would 
have  been  permitted  to  live  out  a  long  life  at  the  capitals  of 
Babylonia,  Media,  and  Persia,  as  the  favorite  and  counsellor  of 
those  mighty  kings,  whose  national  religion  was  that  of 
Magian  fire-worship,  intermingled  with  astrology  and  star- 
worship,  which  was  so  well  suited  to  the  tastes  and  inclinations 
of   those   sensual    and    materialistic    tvrants    of   Babylon — 


588  ANTIQUITY   UNVKILED. 

Nebucliadnezzar,  and  Belsliazzar.  On  tlie  other  hand,  nothing 
was  more  natural  tlian  that  Zoroaster,  himself  a  devotee  of 
Magianism,  and  a  recognized  seer,  proplict,  or  medium  of 
transcendent  natural  endowments,  sliould  have  occupied  tliat 
precist>  condition  despite  tlie  jealously,  enmity  and  opposition 
of  the  Magian  priesthood,  wlio  souglit  in  every  way  to 
counteract  and  break  his  influence  over  the  minds  of  his  royal 
patrons.  Tlie  clironological  dates  of  tliat  period  of  Assyrian 
liistorN',  are  at  least  very  confused  and  uncertain,  and  the  error 
of  a  century,  or  centuries,  as  to  any  one  prominent  event,  may 
liave  tlirown  all  tliose  tliat  preceded  or  followed  it,  outof  order, 
as  to  time,  but  not  so  as  to  tlie  order  in  wliich  tliey  succeeded 
each  other.  We  will  give  such  datesas  we  find  attributed  to  the 
reigns  of  those  four  kings.  Nebuchadnezzar,  who  was  the 
greatest  of  the  Babylonian  kings,  is  supposed  to  have  begun 
his  reign  B.  C.  600,  and  ended  about  5G2  B.  C.  Bel^liazzar's 
reign  is  supposed  to  have  closed  with  tlie  contpiest  of  Babylon 
by  tlie  king  of  the  Medes  and  Persians  about  588  B.  C. 
Tiiat  contpiest  was  made,  beyond  all  question,  by  JJarius 
Hystaspes  iiimself,  and  by  no  otlier  ^Median  king  Darius,  as  is 
made  manifest,  not  only  by  the  remarkable  spirit  connnunica- 
tion  of  Zaratliustra,  but  also  by  an  array  of  corroborative 
collateral  facts,  tliat  I  have  been  astonished  to  find,  all  bearing 
upon  tlie  same  point.  Tiie  reign  of  Darius  Hystaspes  must 
have  ended,  tlien,  before  tiiat  of  Cyrus  began,  as  Darius,  and 
not  Cyrus,  was  the  founder  of  tlic  Persian  l<]mpire,  a  fact  wliich 
the  (ireek  historians  seeai  to  luive  entirely  overlooked.  Wiien 
the  reign  of  Darius  ended,  a!ul  that  of  Cyrus  began,  it  is  now 
impossil)Ie  to  determine  ;  but  we  know  it  must  liave  been 
within  tlie  i)eriod  of  a  single  life  dating  from  a  period  of  not 
more  than  a  few  years  before  the  beginning  of  tlie  reign  of 
Nebuchadnezzar.  We  so  infer  from  the  fact  that  in  the  first 
chapter  of  Daniel,  it  is  stated  that  Daniel  was  a  child  wlu>n 
Ni'buchadnezzar  captured  Jerusalem,  which  w:is  very  shortly 
Ix'fore  his  reign  began  ;  and  as  it  isstated  in  thesecond  chapter 
of  Daniel,  that  it  was  in  the  si'cond  year  of  his  reign  that 
Nebuchadnezzar  dretuned  the  dream  that  none  of  "the 
magicians,  and  the  astrologers,  jind  the  sorcerers,  and  the 
Clitildeans,"  could  show  the  king,  it  must  have  been  wlun 
Daniel  had  hardly  emerged  from  childhood  ;  when  it  is  said, 
in  the  Jewish  books,  he  showed  the  king  his  dream  and  the 


ZOROASTER.  589 

meaning  of  it.  From  that  time  it  is  said  Daniel  survived  until 
after  the  third  year  of  Cyrus,  which,  supposing  Daniel  to  have 
lived  to  the  age  of  seventy  years,  would  have  been  until  B.  C 
from  545  to  555.  It  is  not  pretended,  in  the  book  of  Daniel,  that 
Nebuchadnezzar  became  a  convert  to  the  Jewish  religion.  So  iu 
tlie  case  of  King  Belshazzar ;  it  is  not  pretended  that  he  became 
a  convert  to  the  religion  of  the  Jews.  It  is  not  until  we  come  to 
Darius,  the  Mede,  that  we  find  either  of  Daniel's  kingly  patrons 
disposed  to  accept  and  become  the  propagator  of  the  religion  of 
Daniel.  Nowhere  in  all  that  pretended  Jewish  book  is  the 
religion  of  Daniel  alluded  to  as  the  religion  of  Judea,  or  of  the 
Jews,  and  nowhere  is  the  God  of  Daniel  referred  to  as  the 
Jehovah,  or  Yahho,  of  that  pre-Christian  sect.  This  ought  to 
be  enough  to  show  that  the  Book  of  Daniel  is  not  a  Jewish 
book,  and  that  Daniel,  the  seer,  prophet,  and  dream  reader, 
was  not  a  Jew,  but  a  star-reading  practicer  of  Magian  arts.  It 
is  therefore  only  left  to  determine  who  was  Darius,  and  who 
was  Daniel,  and  what  was  the  religion  taught  or  believed  in  by 
the  latter  and  adopted  and  propagated  by  the  former.  It  would 
not  be  difficult  to  gather  enough  from  the  Book  of  Daniel  to 
determine  these  points,  but  I  can  better  do  this  by  the  outside 
facts,  pointed  out  and  construed  by  tlie  light  of  the  spirit 
communication  of  Zarathustra. 

I  have  at  great  length  set  forth  the  nature  of  the  religious 
teachings  of  Zarathustra,  which  show,  iu  an  astonishi  ng  manner, 
the  source  from  which  many  of  the  most  highly  cherished  reli- 
gious dogmasof  the  Christian  hierarchy  have  been  derived.  How 
Zarathustra  came  to  adopt  those  theological  dogmas,  so 
analogous  to,  if  not  identical  with  the  Christian  dogmas,  the 
two  principles,  of  Good  called  God,  and  Evil  called  Devil,  but 
by  the  former  called  Ahuramazda  and  Ahrimancs,  we  can  only 
conjecture  from  thesomewhat  too  poetical  history  of  Zarathustra. 
"We  are  told  by  the  last  historian  that  from  his  birth  the  Magi 
and  astrologers  feared  his  future  success.  This  was  we  are  told 
because  of  the  astrological  prognostications  attendant  upon  his 
birth.  We  infer,  however,  it  was  on  account  of  the  manifest 
fact  that  he  was  endowed  with  extraordinary  raediumistic 
attributes  and  mental  promise.  These  were  developed  in  an 
equally  remarkable  degree,  during  the  first  thirty  years  of  his 
life.  He  then  went  forth  from  his  home  and  country  and 
travelled  on,  with  semi-miraculous  adventures,  until  he  readied 


590  ANTIQUITY   UNVEILED. 

a  beautiful  country  compared  to  Paradise.  It  is  most  probable 
that  this  delightful  country  ^vns  none  oflier  tlian  the  beautiful 
vallej-s  in  what  is  called  the  Hill  Country  of  Indfa,  in  all  prob- 
ability the  scene  of  the  first  perfect  civilization  of  man,  the 
great  centre  from  which  all  subsequent  civilization  has  radiated 
over  the  world.  There,  we  are  told,  he  went  up  into  a  mountain, 
and  was  led  by  tiie  veiled  hand  of  Bahman,  through  throngs 
of  attendants  to  the  throne  of  Ahuramazda,  where  he  obtained 
the  Zend  Avesta  or  Sacred  book,  which  has  been  attributed 
universally  to  him.  The  mountain  he  ascended  was  the 
Mountain  of  the  Wise  Men,  where  was  located  the  great  central 
seat  of  Brahmanical  lore.  From  there  he  returned  to  Persia, 
his  mind  enriched  with  the  treasures  of  knowledge  acquired 
during  his  abode  in  that  centre  of  spirit  imparted  wisdom.  It 
was  there  no  doubt,  this  glorious  and  immortal  medium  was 
imiM'essed  by  great  and  good  spirits  to  found  a  new  religion, 
which  would  give  a  more  spiritual  inferpretation  to  the  import 
of  material  tilings  that  he  found  among  the  learned  Brahmins 
of  India,  and  at  the  .same  time,  not  wholly  ignore  the  sun  wor- 
ship and  star  worship  of  his  own  people  and  country.  The 
Zend  Avesta  was  the  result.  When  it  was  completed,  he  knew 
his  only  chance  of  success  was  to  convince  Darius  llystaspes, 
who  it  is  admitted  was  his  contemporary,  of  the  wisdom  of  his 
great  religious  scheme,  and  .secure  for  it  his  support.  In  this  he 
\vas  at  least  successful,  notwithstanding  the  efforts  of  all  the 
learned  classes,  and  especially  the  Ciialdean  and  Persian  Magi, 
to  perpetuatethe  nioreancient  fire-worshipping  and  astrological 
religion.  It  is  true  that  the  story  of  Zarathustra  by  Zerdusht, 
does  not  mention  Darius  as  his  kingly  friend  and  patron,  but 
the  name  Giiistasji,  whieli  it  is  admitted  is  the  same  as 
1  lystaspes,  is  mentioned,  Kot  only  was  Gustasp  an«l  llystaspes 
one  and  the  same  person,  and  that  person  the  royal  convert  of 
Ziuathustra,  but  we  have  it  stated  on  high  (Miristian  authority, 
111)  less  tlian  Justin,  Clement  of  Alexandria  and  Laetantius, 
that  it  was  an  apocalyptic  work  among  the  early  Christians, 
thought  to  contain  predictions  concerning  Christ  ;  and  that  it 
\v:is  called  llystaspes  from  the  fact  that  such  was  the  name  of 
a  IV'rsian  savant,  under  whose  reign  it  was  circulated.  As  wt; 
liavf  shown,  these  good  pious  Christian  fathers  suppressed  tiie 
n;inie  of  that  "apocalyptic  work''  which  was  certainly  the 
Zend  Avesta,  and  also  the  name  of  its  gnat   nicdiiim  auth«)r, 


ZOROASTEU.  591 

Zarathustra.  In  view  of  the  facts  collated  above,  does  it  not 
appear  tliat  the  Sibylline,  the  Jewish  and  the  Ciiristian  books 
have  been  largely  borrowed  from  the  Zend  Avesta  of  Zara- 
tluisira  ;  and  could  any  fact  be  made  plainer  than  that  Justin, 
Clement  and  Lactantius  all  sought  to  conceal  the  fact  that  the 
early  Christians  were  sun-worsliippers  and  regarded  the  Zend 
Avesta  as  a  sacred  book?  I  attach  the  highest  significance  to 
tlie  testimony  of  Ammianus  Marcellinus  the  Roman  historian, 
wliose  reputation  for  freedom  from  all  sectarian  or  religious 
prejudice,  and  for  accuracy,  fidelity  and  impartiality,  is 
universally  conceded  ;  who  lived  probably  as  late  as  the 
beginning  of  the  fifth  century.  He  says  that  one  Hystaspes 
had  studied  astronomy  with  the  Brahmans  of  India,  and  had 
even  informed  the  Magi  of  his  ability  to  know  the  future.  He 
was  undoubtedly  misled  on  this  point  by  Justin,  Clement  and 
Lactantius  who  substituted  the  surname  of  Darius  for  that  of 
the  real  person  who  had  studied  astronomy  with  the  Brahmans 
of  India.  He  undoubtedly  refers  to  Zarathustra.  Still  later 
the  Byzantine  historian,  Agatliius,  who  lived  as  late  as  A.  D. 
582,  knew  of  a  H^^staspes,  who  was  a  contemporary  of  Zoroaster. 
Tliis  shows  that  as  late  as  the  latter  part  of  the  sixth  century 
it  was  known  (hat  Zoroaster  was  the  contemporary  of  Darius  I., 
and  that  Darius  I.,  was  Darius  Hystaspes.  We  have  the  fact 
admitted  by  Christian  theologians  that  the  "Vaticinia 
Hystaspes,"  which  was  used  by  the  early  Christians,  was  most 
probably,  of  heathen  and  notof  Jewisli  or  Christian  production. 
It  has  been  further  admitted  that  its  author  was  probably  a 
Gnostic  ;  all  of  which  points  to  Zoroaster  and  his  religion  as  to 
its  identification.  But  it  is  further  admitted  by  some  writers, 
and  with  the  best  reason,  (Tliomas's  Dictionary  of  Biograpln^, 
article  Gnstasp,)  that  Gustasp  has  been  identified  with  Darius 
I,  (surnanied  H^'staspis.)  Thus  the  conununicatiou  of  Zara- 
thustra is  not  only  confirmed  as  to  t!ie  fact  that  Darius 
Hystaspes  or  Hydaspes,  preceded  Cyrus  in  the  succession  of 
Persian  kings,  but  leaves  no  room  to  question  the  authenticity 
and  truthfulness  of  his  statements.  With  this  correction  of 
historical  errors,  all  the  other  historical  errors  tliat  have  grown 
out  of  it  are  equally  corrected  and  plainly  intelligible. 

I  i'laim,  therefore,  that  it  is  a  demonstrated  fact  that  Daniel, 
tlie  so-called  Jewisli  prophet,  never  did  perform  the  wonders 
related  of  !iim  at  tlie  courts  of  Nel)ucliadnezz:ir,  Belshazzar, 


592  ANTIQUITY   UNVEILED, 

Darius  and  Cyru.s,  but  that  if  any  ono  did  so,  it  was  Zoroaster 
or  Zarathustra,  tlie  great  Persian  sage,  propliet  and  seer — the 
friend  and  confidential  adviser  of  the  great  and  good  king 
Darius — and  founder  of  tlio  astro-iuytliriac,  and  preH'ininently 
spiritual  religion  embodied  and  taught  in  tlie  Zend  Avesta. 
How  closely  tiie  Jewish  plagiarist  in  tlie  book  of  Daniel,  has 
followed  the  writings  of  Zaratluistra,  and  the  incidents  of  his 
life,  we  may  never  certainly  know;  but  that  there  is  nothing 
original  about  it,  and  that  it  is  a  plagiarism  of  some  Chaldean 
or  Persian  narrative  I  have  demonstrated. 

I  will  now  return  to  tlie  communication  and  hasten  to  a  close. 
Tlie  spirit  tells  us  that  he  was  known  as  Aronamar,  at  the 
Court  of  Cyrus.  Tliis  fact  not  only  explains  wiiy  Zaratluistra 
gave  me  that  name  rather  than  liis  own,  but  it  is  strikingly 
convincing  of  his  identity,  as  the  Daniel  of  tlie  book  of  Daniel. 
It  will  be  seen  Daniel  vi,  27,  that  it  is  said,  in  tlie  decree  of 
Darius,  by  whose  orders  Daniel  was  cast  into  the  lions' den, 
"Hedeliverethandrescuetii,  and  heworkethsignsand  wonders, 
in  heaven  and  in  earth,  wlio  liatli  delivered  Daniel  from  the 
power  of  tlie  lions."  On  account  of  tliat  alleged  deliverance 
from  tlie  lions,  he  was  no  doubt  especially  distinguislu'd  at  the 
court  of  Cyrus,  where  his  inlhience  was  unbounded.  The  name 
Aronamar  was  no  doubt  given  him  as  a  mark  of  especial 
respect.  The  root  of  that  name  Ar  is  the  Clialdaic  root  of  Ara 
which  probably  meant  lion,  as  did  its  Hebrew  equivalent  Ara, 
and  ending  as  well  as  beginning  the  name  Ar-on-om-ar  the 
meaning  of  the  name  no  doubt  was  "the  one  saved  from  lions," 
or  "the  lion  tamer."  Not  wishing  me  to  understand  the  full 
imjiort  of  his  laI)ors  until  he  was  througli,  he  withlield  his 
identity  umler  that  luihistorieal  designation. 

When  he  says  that  while  at  the  court  of  Cyrus,  "I  was  in  the 
j)()isition  of  a  philos()j)li(>r,  who,  having  reasoned  upon  the  law 
of  cause  and  eireet,  would  stand  in  any  j osition  in  life,"  he 
indicates  in  the  most  striking  manner  the  great  fundamental 
j)rinciple  of  all  his  philosophical  and  theological  system.  Before 
Socrates  and  Plato  lived,  and  long  before  Descartes,  JJacon  atid 
><ewton  lived,  Zoroast«'r  inaugurated  the  inductive  i)liil()sophy  ; 
an<l  now  he  returns  as  a  spirit,  after  all  those  long  centuries,  to 
state  that  fact.  He  tells  us  he  was  a  medium  wiios(>  j)syehol()g- 
ieal  power  was  so  great,  thai  it  not  only  inl]:ien<( d  men,  but 
the  most  savage  bcji.-^ts.    It  was  doubtless  iiy  tlu'  same  nietlium- 


*  ZOROASTER.  593 

istic  power,  that  tlie  materialized  spirit^hand  wrote  that 
warning  on  the  walls  of  Belshazzar's  banqueting  hall.  The 
spirit  tells  us  that  when  he  lived,  at  least  5.50  B.  C,  there  was  a 
religious  teaching  promulgated,  which  was  attributed  to 
Hermes  Trisnicgistus,  the  tlien  ancient  Egyptian  sage  and 
law-giver,  which  prophesied  tliat  a  eliild  sliould  be  born  of  a 
\iririn,  and  that  it  wasconnaonlv  believed  at  that  time.  This 
then,  was  no  Jewisli  prophecy,  as  has  been  pretended,  but  a 
prophecy  of  a  Gentile  heathen.  Zarathustra,  in  liis  communi- 
cation, informs  us  tliat  it  was  tliePhallieworship  that  preceded 
his  mythriacreligion  ;  tliat  back  of  that  was  the  astronomical 
and  philosopiiical  religion  of  Hermes  Trismegistus,  which,  even 
five  hundred  years  before  tlie  time  of  Zarathustra,  embodied 
what  we  call  the  inductive  philosophy,  of  wiiicli  Bacon  was 
the  great  modern  exemplar ;  and  that  away  far  bacii  before 
that  advanced  philosophy  there  was  u  Hindoo-Clialdaie  civili- 
zation which  took  its  rise  at  the  base  of  the  Himalayas.  Besides 
that  there  was  a  very  ancient  Phoenician  religion,  and  tliat  the 
chief  idea  of  the  two  latter  religions,  was  the  relations  of  heat 
and  cold,  and  their  effects  upon  men,  and  on  the  crops  on 
which  they  depended  for  food.  All  this  is  indicated  by  all  the 
historical  or  traditional  evidence  that  has  been  permitted  to 
come  down  to  us.  But  here  we  have  the  additional  spirit 
testimony,  tliat  the  civilization  of  this,  our  Western  Continent, 
was  at  one  time  in  history,  progressing  side  by  side  with  that 
of  tlie  great  Eastern  Continent  of  Asia ;  and  that  the  Buddliistic 
sage  Bochica  taught  all  the  laws  of  cause  and  effect — or  in  other 
words  the  Baconian  philosophy — in  Bolivia  and  Peru  long  before 
Manco  Capac  and  his  wife  appeared  there.  It  would  appear 
that  Christianity  had  performed  the  same  part,  in  utterly 
arresting  an  advanced  native  civilization  on  this  Western 
Continent  tliat  it  did  in  Asia,  Europe  and  Africa,  wlien  it 
supplanted  the  civilizations  of  those  continents.  But  for  the  art 
of  printing,  that  religious  curse  would  have  continued  to  block 
the  way  to  human  freedom  and  progress.  When  the  spirit 
said  that  all  the  science  and  all  tlie  Iviiowledge  of  antiquity  is 
concentrated  in  the  Book  of  Daniel  and  the  Book  of  Revelation, 
so-called,  he  meant,  as  he  afterwards  explains,  that  they 
furnish  the  key  to  the  secret  mysteries  of  all  ancient  knowledge. 
That  both  those  works  wei'e  from  tlie  same  spirit  source,  is 
manifest  to  any  person  who  will  read  tliem  by  the  allegorical 


594  ANTIQUITY   UNVEILED. 

key  placed  here  in  their  liands.  That  tlie  Book  of  Daniel  so  far 
as  it  possesses  any  value  is  due  to  Zoroaster  or  Zarathustra,  and 
the  Book  of  Kevelation  to  ApoUonius  of  Tyana,  I  have  not  a 
douht ;  that  their  meaning  is  the  same  ;  and  that  their  authors 
were  two  of  the  greatest  spiritual  mediums  that  this  world  has 
ever  seen,  or  that  it  will  soon  see  airain,  I  fully  believe,  if  I 
have  not  a  right  to  claim  that  I  know  it  to  be  so. 

And  now  in  closing  the  great  task  imposed  upon  mo  by  those 
grand  old  sages  of  the  most  important  epochs  in  the  distant 
past  of  tlie  world's  history,  I  have  but  one  regret ;  and  that  is, 
that  I  have  had  to  perform  it  under  so  many  difliculties  ;  so 
little  to  my  own  satisfaction  ;  and  I  justly  fear,  so  little  to  the 
satisfaction  of  the  great  spirit  minds,  who,  for  want  of  a  more 
fitting  and  suitable  instrument,  were  comiielled  to  depend 
upon  my  humble  efforts  to  get  their  invaluable  impartations 
and  inculcations  before  the  world. 

While  laboring  incessantly  for  years  to  aid  tliese  spirit  mes- 
sengers to  fulfill  their  great  mission  to  mankind,  I  have  hael  to 
do  battle  almost  alone.  But  through  it  all,  I  have  neverlooked 
back  to  see  how  far  I  had  advanced,  or  wished  for  rest. 
Inspired  by  influences  that  came  to  establish  the  reign  of  truth 
on  earth,  I  have  been  sustained  in  every  emergency  that  has 
been  presented. 


CONCLUSION. 


TO  THOSE  of  our  readers  who  have  closely  followed  these 
communications  and  examined  carefully  the  comments 
thereon,  we  address  these  closing  remarks.  If  they  ponder 
over  the  revelations  and  events  in  tlie  light  reflected  from  the 
spirit  world,  and  avail  themselves  of  such  information  as  can 
be  gleaned  from  history's  pages  relative  to  this  subject,  it  must 
be  apparent  to  them,  as  it  is  to  us,  that  Christianity  has  been 
formulated  from  tlie  lieathen  theological  doctrines  and  dogmas 
concerning  tlie  Hindoo  god  Christos  ;  that  the  New  Testament 
is  nothing  more  tlian  tlie  phigiarism  of  tlie  writings  and  teach- 
ings of  Apollonius  of  Tyana  and  Chrcstus,  and  tliat  these 
teachings  originated  in  ancient  sun  worship,  fire  worsliip  and 
man-god  worship.  In  confirmation  of  tliis  we  liave  tlie  testi- 
mony of  not  only  a  large  number  of  tlie  world's  greatest  schol- 
ars, but  many  of  the  most  profound  and  philosophic  religious 
teachers  of  the  past. 

In  summing  up,  wo  briefly  consider  some  points  which  are 
deemed  of  special  importance  in  connection  with  the  subject. 
The  originators  of  the  religious  delusion  named  Christianity, 
claimed  that  it  was  founded  ujiou  the  inspired  word  of  God, 
who  sent  his  only  son,  Jesus  Christ,  into  the  world  to  atone  for 
the  sins  of  mankind,  by  suffering  an  ignominious  death  upon 
the  cross.  The  object  of  these  spirit  communications  is  to  show 
to  the  world  that  tlie  Christian  religion  was  created  by  man, 
and  that  Jesus  Christ  was  a  mythical  character,  existing  only 
in  the  minds  of  those  who  brought  forward  as  his  teacliings 
the  doctrines  gathered  from  heathen  m3'tlioiogy  and  its  gods. 

These  spirit  witnesses  also  claim  that  all  the  ancient  manu- 
scripts were  mutilated  by  the  early  Christian  Fathers.  This 
is  not  without  foundation.  Much  corroborative  evidence  of  it 
can  bo  found  in  the  works  of  Sir  William  Drummond  and 
Godfrey  Higgi lis.  These  eminent  writers  prove  that  not  only 
have  the  Christians  stolen  their  religious  rites  and  ceremonies 


596  CONCLUSION. 

from  the  pagans,  but  have  even  changed  the  spelHng  of  the 
name  of  their  god  Mithra,  the  Sun,  and  appropriated  him  to 
their  own  use. 

It  is  a  well-known  fact  that  scholars  in  the  old  languages 
found  considerable  difliculty  in  making  copies  of  the  manu- 
scripts that  were  in  existence  at  the  time  of  Christ,  so-called. 
These  old  manuscripts  often  being  written  without  the  vowels* 
made  them  liable  to  misinterpretation  by  the  scribes,  it  being 
left  to  them  to  supply  the  required  vowels.  Tliose  who  were 
instrumental  in  formulating  Christianity  took  advantage  of  this 
by  employing  translators  who  were  entirely  devoted  to  their 
interests.  These  scribes  in  making  copies  changed  the  vowels, 
words  and  sentences,  inserting  or  omitting  them  as  best  suited 
their  purposes.  As  an  instance  of  this  we  refer  to  the  word 
"Beth-el,"  found  in  Genesis  xxviii,  19,  which  according  to 
the  Christians  signities  "  House  of  God."  Originally  the  god 
^lithra,  the  Sun,  was  represented  by  the  term  "  Al  ;"  this 
combined  with  the  word  "  Both,"  which  signified  house,  gave 
rise  to  the  name  "House  of  the  Sun."  In  Godfrey  Higgins' 
work,  "Anacalypsis,"  he  says  "the  Druids  worshiped  in  a 
temple  called  Bothal,  from  '  Both,'  a  house,  and  '  Al,'  God. 
This  god  meant  the  God  Mithra,  the  preserver  and  saviour." 

As  it  is  shown  all  through  this  work  that  the  doctrines  of  the 
ancient  sun  worship  are  closely  connected  with  tin-  doctrines 
of  Christianity,  and  that  the  Druids  were  worshiping  the  sun 
in  their  temples  long  before  the  inception  of  Christianity,  is  it 
not  significant  that  this  word  Bothal,  "  the  house  of  the  Sun," 
should  re-appear  in  the  Christian  Scriptures  as  Beth-el,  "the 
house  of  God?"  the  only  difTfrence  being  that  the  vowels  are 
changed.  We  have  already  sliown  how  easily  and  for  what 
purpose  this  was  done.  Had  this  word  Bothal  been  allowed 
to  remain  unchanged  in  the  copies  which  were  taken  it  would 
be  self-evident  that  the  Sun  of  the  Druids  was  identical  with 
tiie  (Jod  of  the  Christians,  and  to  the  unprejudiced  mind  the 
resemblance  between  the  Bothal  of  the  Druids  and  the  Bethel 
of  the  Christians  would  be  at  once  apparent.  To  this  one  pious 
fraud,  that  of  inserting  "el"  in  place  of  "al"  we  can  attribute 
the  transposition  from  the  god  Mithra,  the  Sun,  the  light  of 

*Sec  Encyclop.e(lia  Britannica  Vol.  iii,  page  640,  under  article  liit  le — 
TcNt  of  the  Old  Testament  ;  also  Vcl.  xi,  p;i^e  597,  under  ailicle  Hebrew 
Languat;e  and  Literature— The  Literary  Development  of  Hebrew. 


CONCLUSION.  597 

the  world,  to  the  God  of  the  Christians.  From  the  deception 
practiced  here  it  was  but  an  easy  step  to  change  the  "les"  or 
*'Jes"  of  the  Phoenicians,  into  the  name  Jesus  by  adding  the 
Latin  termination  "us  ;"  or,  if  we  refer  to  the  Druids  we  find 
them  calling  their  god  Hesus,  which  name  was  derived  from 
the  Phoenician  word  "les"  or  "Jes"  and  meant  the  sun  person- 
ified. If  we  substitute  the  letter  "J"  for  "H"  in  the  name 
Hesus,  we  have  the  word  Jesus  derived  from  still  another 
source.  Passing  to  India,  we  find  the  source  of  the  name 
Christ.  It  is  derived  from  tlie  name  of  the  incarnated  spirit 
of  the  Hindoo  sun  god  Chrishna,  which  in  the  Greek 
language  becomes  Kristos  or  Christos.  Thus  it  only  requires  a 
knowledge  of  the  names  of  the  sun-god  in  the  different  lan- 
guages to  understand  from  whence  the  name  Jesus  Christ 
comes.  The  emperor  Constantine,  it  appears,  proposed  to  com- 
bine the  characteristics  of  Hesus  and  Kristos  and  worship  them 
under  the  name  of  Hesus  Kristos,  or,  as  we  now  have  it,  Jesus 
Christ.  It  was  to  decide  this  question  that  the  Council  of  Nice 
was  convened.  Is  it  not  a  significant  fact  in  this  connection 
that  the  promoters  of  Christianity  have  been  so  careful  to 
destroy  everything  relating  to  the  Druidieal  I'eligion  as  well  as 
everything  relating  to  the  teachings  of  Apollonius  of  Tyana? 
The  former  religion  was  nothing  more  nor  less  than  the  wor- 
ship of  the  sun  under  the  designation  of  the  god  or  divine 
man  Hesus,  and  the  latter  nothing  more  nor  less  than  the  wor- 
ship of  the  sun  under  the  designation  of  the  god  or  divine  man 
Christos.  Therefore  we  need  not  be  at  a  loss  to  know  why  the 
religionists  who  sought  to  appropriate  the  same  god  under  the 
name  of  Hesus  Kristos,  sought  to  conceal  or  destroy  the  truth 
concerning  their  spurious  deity,  Jesus  Christ. 

It  is  in  order  here  to  inquire  what  proofs  Christian  commen- 
tators bring  forward  as  to  the  existence  of  this  Jesus?  They 
claim  that  Josephus,  a  historian  of  the  first  century,  mentions 
him  in  his  writings  ;  that  Seutonius  writes  of  him  under  the 
name  of  Chrestus  ;  that  Abgarus  hold  correspondence  with 
him  ;  also  Tacitus  and  Lucian  are  credited  with  writing  of  his 
existence.  Of  these  five  the  extract  of  Josephus  is  admitted  by 
the  most  critical  Christiaji  commentators  to  have  been  an  inter- 
polation of  the  time  of  Eusebius ;  the  correspondence  of  Abgarus 
a  misrepresentation,  pronounced  spurious  in  the  fifth  centurj'; 
the  passage   in    Seutonius  to    refer  to  an  entirely  different 


698  CONCLUSION. 

personage,  viz.,  Clirestus,  leader  of  tlio  Chrestosite.s,  The 
■works  of  Tueitu.s  and  I^ucian,  as  will  be  seen  by  their  coniniu- 
nications,  as  well  as  evidence  drawn  from  other  .sources,  have 
been  so  mutilated  by  Christian  writers  that  they  are  worthless 
as  evidence  relating  to  this  question.  Mention  is  also  made 
of  a  letter  written  by  Pliny  the  Younger  to  the  Emperor 
Trajan,  giving  an  account  of  a  sect  calling  themselves 
Christians.  The  genuineness  of  this  letter  has  been  questioned 
by  many  commentators.  The  communication  of  Pliny  shows, 
however,  that  the  letter  was  written,  but  that  he  referred 
to  the  Essenes  and  not  to  tlie  Christians;  the  latter 
word  being  an  interpolation.  Tliese  are  the  only  passages 
in  history  outside  of  the  New  Testament,*  to  which  the  Chris- 
tians can  refer  to  sustain  their  position.  If  the  revelations  of 
these  spirit  witnesses,  combined  witli  the  deductions  from 
history,  have  any  weight,  what  unprejudiced  mind  can  accept 
the  New  Testament  as  evidence  upon  this  subject,  when  it  is 
shown  so  clearly  that  its  gospels  and  epistles  were  plagiarized 
from  manuscripts  brought  from  India  by  Apollonius,  previous 
to  the  inception  of  Christianity.  It  is  only  reasonable  to 
question  the  claims  of  the  New  Testament  with  more  than 
ordinary  emphasis,  when  so  little  collateral  evidence  bearing 
upon  the  personal  existence  of  Jesus  Christ  can  be  drawn  from 
disinterested  historians  of  that  period.  Even  the  evidence 
presented,  when  tested  by  the  ligiit  of  these  spirit  revelations, 
appears  to  have  been  manufactured  in  the  interests  of  Christi- 
anity. Not  only  this,  but  candid  commentators  are  obliged  to 
admit  that  the  works  of  the  historians  ofTered  as  evidence  show 
plainly  the  marks  of  nmtilation  and  interpolation.  So  much  im- 
portance has  been  attaclied  by  Christian  writers  to  the  noted 
passage  in  the  Annals  of  Tacitus  that  we  deem  it  wortiiy  of 
more  than  a  passing  notice,  as  it  seems  to  come  the  nearest  to 
]n)sitive  evidence  of  the  existence  of  Clirist.  It  is  as  follows: 
"  Those  perrplc  xcere  commonly  knoicn  by  the  name  of  Christians. 
They  had  their  denomination  from  Christiis,  who,  in  the  reign 
of  Tiberius,  was  put  to  death  as  a  criminal  by  the  procurator 
Pontius  Pilate.''''  In  his  communication  Tacitus  states  })osi- 
tivt'ly  that  he  never  heard  of  the  ('hristian  Jesus,  nor  of  Chris- 
tianity Is  it  not  sigiiiticant  that  this  celebrated  passage  was 
never  (juoted  until  near  the  close  of  the  dark  ages?    Had  it 

*Refer  to  I-",ncyclf>p.viiLa  Driiannica,  under  article  of  "  Jesus." 


CONCLUSION.  r;99 

existed  in  tlie  time  of  Eusebius  it  could  not  have  been  over- 
looked by  his  critical  eye,  and  would  have  been  accorded  a 
prominent  place  in  his  "  Ecclesiastical  History."  When  the 
spirit  of  investigation  was  aroused,  it  became  necessary  to 
manufacture  evidence,  hence  we  find  this  forgery  interpolated 
in  Tacitus'  Annals  which  has  been  generally  copied.  Tiie 
Rev.  Robert  Taylor,  A.  B.,  M.  R.  C.  S.,  made  exliaustive  re- 
searches as  to  the  origin,  evidences  and  early  history  of  Chris- 
tianity and  published  the  full  account  of  the  same  in  a  volume 
entitled  Taylor's  Diegesis  in  1829.  In  writing  under  the  head  of 
Tacitus  he  says  :  "  We  have  investigated  the  claims  of  every 
document  possessing  a  plausible  claim  to  be  investigated  which 
history  has  preserved  of  the  transactions  of  the  first  century; 
and  not  so  much  as  one  single  passage,  purporting  to  have  been 
written  at  any  time  within  the  first  hundred  years,  can  be 
produced  from  any  independent  autiiority  whatever  to  show 
the  existence  of  such  a  person  as  Jesus  Christ,  or  of  such  a 
set  of  men  as  could  be  accounted  to  be  his  disciples." 

On  the  other  hand,  we  have  abundant  proof  that  Jesus  Christ 
was  a  mythical  personage,  whose  life,  as  it  has  come  down  to  us, 
is  founded  on  the  known  life  of  Apolionius  of  Tyana,  the 
earthly  existence  of  whom  has  never  been  questioned,  to  which 
is  added  passages  from  tlie  lives  of  various  personages,  and 
teachings  concerning  tlie  mythical  gods  of  other  lands.  The 
Prometheus  of  tlie  Greeks  was  the  character  v/liich  suggested 
the  crucifixion.  The  Eleusinian  mysteries  suggested  the  "  Last 
Supper"  and  other  ceremonies  connected  with  Christianity, 
and  these,  combined  with  the  doctrines  of  the  ancient  sun 
worship,  have  been  gathered  and  represented  to  be  a  history  of 
the  events  connected  with  the  life  of  the  Christian  Jesus.  That 
Prometheus  of  the  Gi'eeks  suggested  the  crucifixion  was  admit- 
ted by  one  of  the  most  popular  clergymen  of  our  time,  who  in 
a  recent  sermon  speaking  of  ^Eschylus,  a  noted  book,  said  : 
^'■Although  the  author  does  tell  of  Prometheus,  who  was  crucified 
on  the  rocks  for  sympathy  for  7nankind — a  powerful  suggestion  of 
the  sacrifice  of  Christ  in  later  years — it  is  a  very  poor  book,  com- 
pared with  that  book  which  we  hug  to  our  hearts  because  it 
contains  our  only  guide  in  life,  our  only  comfort  in  death,  and 
our  only  hope  for  a  blissful  immortality.'' 

What  admissions  have  we  here!  One  of  the  "blind 
leaders    of   the    blind,"    acknowledges    that   the    crucifixion 


600  CONCLUSION. 

of  Christ  on  the  cross  was  suggested  by  a  heathen  tradition. 
He  tells  us  of  hugging  to  his  heart  the  Holy  Scriptures,  (wliich 
are  proved  to  have  been  derived  from  lieathen  mythology,) 
as  containing  tiie  only  hope  in  life  and  death,  as  well  as  for  a 
blissful  immortality.  What  darkness  is  here  manifest  with  the 
mid-day  light  of  truth  all  round  us,  and  what  a  sad  outlook  for 
tliose  wiio  walk  in  darkness  !  The  tradition  of  Prometljeus 
was  not  only  a  powerful  suggestion,  as  tlie  learned  divine 
admits,  but  the  real  foundation  in  fact  upon  which  rests  the 
tradition  of  the  crucifixion  of  Christ  on  the  cross;  the  name 
being  changed  from  Prometheus  to  Jesus  Christ,  and  the  rock 
— the  Scythian  crag -for  the  Christian  cross,  as  our  readers 
have  already  learned  by  the  testimony  of  tliese  ancient  spirits. 

The  Christians  claim  that  the  inspired  word  of  God  is  revealed 
to  man  in  the  Scriptures.  How  can  this  be  true  when  they  are 
proved  unauthentic  both  as  to  tiie  writings  they  contain  and 
as  to  the  time  received?  For  instance  :  Tiie  Book  of  Daniel  is 
shown  to  be  only  the  record  of  past  events  in  tlie  life  of  an 
individual  instead  of  prophecies  of  the  time  to  come.  Tlie 
original  Gospels  and  Epistles  of  the  New  Testament  are  proved 
to  have  originated  in  India,  while  those  claimed  to  have  been 
written  at  the  time  of  Christ  are  shown  to  have  been  written 
long  after  that  period,  and  based  on  tlie  life  and  teachings  of 
Apollonius  of  Tyana. 

Volumes  miglit  be  written  as  to  contradictions  in  tlie  Scrip- 
tures, but  space  will  not  permit.  In  consideration,  however, 
of  the  fact  that  this  volume  has  given  so  mucli  proof  of 
the  non-existence  of  the  man  Jesus,  we  cannot  refrain  from 
calling  attention  to  the  disctrepancy  in  tlie  genealogy  of  Christ  Jis 
given  in  ;Mattlie\v  and  Luke.*  In  tlie  first  chapter  of  ^Nlattiiew 
this  genealogy  is  given  as  twenty-eight  generations  from 
David  down  tlirough  Joseph  to  Christ;  in  the  tliird  chapter  of 
Luke  tlie  same  genealogy  is  given  as  lu-ing  forty-three  genera- 
tions from  Christ  througli  Josepli  up  to  David.  This  is  a  very 
remarkable  oversight  on  the  part  of  the  translators,  for  if  there 
is  anytliing  on  wiiieii  tliey  siiould  agree  it  is  in  regard  to  the 
descent  of  Clirist.     Commentators  have  attempted  to  explain 

•It  i^  not  ^ciiLr.illy  known  lliat  the  so-called  (iospcls  of  Matthew,  Muk, 
Luke  and  Joliii,  were  not  written  Ly  tho^e  individuals,  Inil  were  written 
much  later  1-y  others  who  claimed  tiiey  followed  the  same  Myle,  therefore 
they  arc  entitled  "According  to  Matthew,  Mark,  etc." 


CONCLUSION.  601 

this  discrepancy  as  follows  : — That  the  Gospels  were  written 
frrr  two  different  classes  of  people,  the  Jews  and  the  Christians, 
though  wliat  connection  that  has  with  the  matter  is  not  appa- 
rent.— That  the  account  of  ^Matthew  is  correct,  and  that  Luke 
in  his  researches  has  taken  the  genealogj-  of  an  entirely  different 
Joseph  witliout  taking  the  trouble  of  verifying  it.— That  Luke 
is  correct  in  his  account. — That  one  list  gives  the  genealogy 
of  Mary  and  the  other  that  of  Joseph. — That  the  discrepancy  is 
of  minor  importance.  Very  questionable  positions  to  assume 
upon  a  subject  of  such  magnitude.  All  of  these  explanations  are 
so  manifestly  absurd  as  to  prove  that  it  is  only  the  powerful 
psychological  influence  exerted  by  the  clergy  that  keeps  the 
people  banded  together  in  the  belief  that  the  Bible  is  the 
inspired  word  of  God  and  that  Jesus  Christ  was  a  real  entity 
instead  of  a  mythical  character. 

Notwithstanding  the  power  of  the  church  over  the  people,  re- 
ligious thought  and  unfoldment  are  compelled  to  move  onward, 
as  the  rays  of  light  from  the  torch  of  knowledge  dissipate  the 
darkness  of  ignorance.  This  light  may  come  through  the  medium 
of  science  or  through  the  mediums  employed  by  those  in  the 
spirit  spheres  to  enlighten  the  children  of  men,  causing  them  to 
cast  their  mythical  gods  aside  and  accept  truth.  Even  when 
the  creeds  and  dogmas  of  the  church  are  proved  untrue  it  yields 
only  when  it  encounters  some  antagonist  superior  to  itself. 
It  may  be  science,  or  a  revelation  froni  the  spirit  world,  or  the 
giant  public  opinion,  the  outcome  of  advanced  thought,  or  the 
combined  effect  of  them  all.  When  the  electric  light  of  truth 
is  turned  on,  the  Christian  creeds,  dogmas  and  teachings, 
shrink  away  and  disappear,  or  are  revised  by  the  prelates  of 
the  church.  Many  of  the  more  courageous  of  the  clergy  in 
these  times  of  rapid  progress  are  repudiating  some  of  the  old 
dogmas  which  but  a  short  time  ago  were  held  as  sacred  truths, 
but  are  now  crumbling  in  the  light  of  the  nineteenth  century-. 
Tliey  seem  to  catch  the  spirit  of  one  in  the  olden  time  who  i-i 
said  to  hate  exclaimed  under  similar  circumstances  :  "  If  I 
hold  my  peace  the  very  stones  would  cry  out." 

It  has  been  the  policy  of  tiie  Christian  churcli  since  it 
undertook  the  management  of  man's  religious  affairs  to 
cut  off  all  knowledge  of  spirit  intercourse  between  the  two 
worlds  as  it  existed  in  the  centuries  before  the  Christian 
era.  The  church  authorities  did  not  overlook  the  importance  of 


60J  CONCLUSION. 

this  spirit  intcrcourso,  lience  they  retained  it  witliin  their  own 
pivsc'iihed  circle,  and  still  continue  it  through  niediuinistic 
channeLs,  disguising  it  under  the  title  of  "communion  of 
saints,"  that  they  may  more  easily  maintain  their  power  over 
their  subjects.  Succeeding  in  this,  all  their  energies  were 
bent  upon  holding  them  to  forms  and  ceremonies  connected 
with  the  worsiiipofmytliical  characters.  Not  only  tliis,  but  the 
teachings  of  heatiien  mytiiology  in  a  modified  form  have  been 
brought  forward  and  stamped  with  the  insignia  of  the  poten- 
tates of  the  church,  and  made  to  appear  as  a  direct  inspiration 
from  the  divine  mind. 

It  is  this  outrage  upon  humanity  that  these  spirit  prophets 
and  sages  of  old  have  combined  to  overthrow,  thereby  estab- 
lishing universal  liberty  and  a  higluvay  of  progress  unob- 
structed by  the  power  of  a  time-serving  and  self-constituted 
priesthood.  Tiiey  entered  into  the  great  work  with  an  earnest- 
ness and  determination  which  betokens  success  to  the  cause  of 
rescuing  humanity  from  the  dark  condition  into  which  it  has 
been  led.  Mankind  has  a  natural  tendency  to  multiply 
religious  rites  and  ceremonies  such  as  excite  fear  and  imagi- 
nation ;  it  naturally  dreads  the  unknown  and  unfathomable 
future.  In  these  traits  priestcraft  finds  its  opportunity  ; 
therefore  every  means  is  employed  to  encourage  them.  Let  us 
glance  for  a  moment  over  the  world  and  behold  the  evils 
which  have  followed  the  nations  that  have  blindly  accepted  the 
teacliings  invented  by  priestcraft.  The  clergy  have  framed  the 
church  machinery  in  ancient  as  well  as  in  modern  times,  which 
as  it  turns  causes  the  people  to  move  around  in  the  treadmill 
of  religious  forms  and  ceremonies.  Through  these  they  are 
made  slaves  to  the  priesthood— abject  slaves  where  ignorance 
prevails,  and  mental  slaves  even  among  the  most  intelligent 
classes.  Tiien  think  of  the  tortures  of  the  Juggernaut,  as  in 
India,  as  well  as  tortures  of  various  other  kinds  in  other  coun- 
tries, to  appease  the  vengeance  of  an  angry  (iod — the  cruel  sacri- 
fices of  the  Crusades,  the  Massacre  oti  St.  Hartholoiuew's  Day, 
the  tortures  of  the  hKjuisitioii,  of  Calvin  and  the  martyrs.  On 
every  hand  is  found  the  trail  of  priestly  persecution— the  human 
mind  enslaved.  I'riesfcraft  h;us  been  the  curse  of  the  world. 
In  its  p:ith  ii.-ippy  nations  are  buried,  and  the  face  of  Nature 
drenclu-d  in  tiie  blood  and  teal's  of  innocent  people.  .\11  this 
on  the  basis  of  tlie  fiendish  ma.xim  :     "The  end  justifies  the 


CONCLUSION.  G03 

means."  But  why  enlarge  further  here  upon  this  terrible 
picture  ;  history  abounds  with  the  details  of  this  painful  tiieuie. 
Tlie  reason  it  does  not  affect  the  public  mind  more  at  present  is 
because  time  gently  covers  human  folly  with  its  mantle,  hence 
as  the  centuries  roll  by,  what  occurred  in  tlie  past  affects  us 
only  as  a  troubled  dream. 

Why  is  Christianity  so  revered  by  the  people  of  to-day  ? 
Certainly  not  because  they  realize  that  its  teachings  are 
true,  as  they  are  accepted  without  question.  ■■  The  answer  is, 
because  it  has  been  clothed  with  an  apparel  entirely  foreign  to 
its  true  character.  A  false  sacredness  has  been  thrown  around 
its  mythical  teachings  by  priestcraft.  The  sympathy  and 
imagination  of  the  devotee  have  been  drawn  upon  by  depict- 
ing the  sufferings  of  an  innocent  victim,  who  in  reality  never 
existed,  until  they  have  become  an  actuality  in  the  mind. 
If  Christianity  was  stripped  of  this  superficial  covering,  now 
made  attractive  by  all  the  embellishments  that  intellect  and 
eloquence  can  devise,  it  would  present  an  image  which  would  at 
once  be  recognized  as  a  relic  of  heathen  mytliology.  From  gen- 
eration to  generation  and  century  to  century,  we  have  been 
taught  to  ignore  reason,  and  accept  blindly  the  absurd  doctrines 
that  even  the  religious  teachers  themselves  cannot  explain. 
Fortunately,  however,  they  are  being  explained  in  this  genera- 
tion from  a  source  and  in  a  manner  that  cannot  be  refuted. 
Why  do  we  find  the  masses  more  intelligent  to-day  than  in 
former  centuries?  Surely  not  by  reason  of  this  legacy  of  heath- 
enism. Education  is  the  principal  factor  in  the  production  of  this 
marked  change.  To  illustrate,  we  refer  our  readers  to  those  coun- 
tries where  Christianity  has  predominated  for  centuries  without 
education,  or  with  only  such  as  would  not  interfere  with  its 
man-made  religion.  They  will  find  that  in  the  proportion  the 
church  power  has  been  absolute,  ignorance,  misery  and  blood- 
slied  has  prevailed.  Then  glance  over  our  own  country,  with  its 
free  school  system,  free  institutions  and  government,  with  entire 
separation  of  Church  and  State,  and  where  Christianity  rests  on 
its  merits,  witli  no  compulsory  power  to  enforce  submission  to  its 
dictates  as  of  old,  and  very  marked  results  will  be  seen  for  the 
better.  Christianity  and  tbe  church  have  followed  the  march 
of  civilization  instead  of  leading  it,  wiiile  the  ministry  have 
hugged  their  precious  delusions  to  their  hearts  and  forced  as  far 
as  possible  their  religious  teachings  upon  the  people.    Not  with- 


604  CONCHSION. 

standing  tliese  potent  facts  tlio  clergy  claim  and  would  have 
us  believe  that  all  real  progress  and  civilization  itself  is  the 
product  of  Christianity.  Tlie  i)riestly  and  ministerial  forces 
of  the  Christian  church  by  enforcing  its  heathen  doctrines  place 
themselves  squarely  across  the  line  of  progress,  and  witli  an 
assumed  authority  command  the  people  to  obey  their  religious 
mandates.  In  doingthis  they  are  required  to  ignore  reason,  tlie 
soul's  true  guide.  As  well  miglit  the  mariner  cast  his  compass 
into  the  sea  and  expect  to  arrive  safely  in  port. 

The  law  of  evolution  holding  good  in  the  mental  as  well  as 
the  physical,  man  should  progress  in  his  religious  as  well  as  in 
all  other  natural  faculties.  In  view  of  this,  it  was  not  only 
natural,  but  in  the  line  of  evolution,  that  he  should  have  enter- 
tained crude  religious  ideas  and  worshiped  the  sun  and  stars 
before  he  could  conceive  of  higher  objects  of  devotion.  In  the 
past,  men  of  superior  minds  and  spiritual  attainments  were  also 
worshiped  as  Gods,  or  as  being  teachers  sent  from  God,  for 
man  intuitively  reveres  and  worships  that  which  is  above  or 
superior  to  him.  The  great  error  of  the  present  time  is  com- 
mitted in  attempting  to  confine  the  progressive  tendency 
of  religious  evolution  within  tlie  prescribed  limits  of  the  crude 
religious  theories  of  tlie  past ;  thus  foisting  upon  the  more 
progressive  and  enlightened  nations  of  the  earth  the  eflete  ideas 
gathered  from  the  primeval  religions.  The  religions  of  to-day 
are  nothing  more  than  a  modified  form  of  the  systems  of  idolatry 
and  religious  ceremonies  that  prevailed  when  the  race 
was  in  its  infancy.  These  barren  religious  ideas  portrayed 
tiie  wanderings  of  the  human  mind  while  battling  up  through 
the  dark  ages,  when  the  intellect  was  struggling  for  supremacy 
over  tlie  animal  in  man. 

Startling  evidence  of  the  conscious  necessity  of  religious 
evolution  wiis  made  manifest  by  one  of  the  leading  e.\- 
poMi'Uts  of  Ciiristianity,  in  a  lecture,  January,  1892,  tlie 
tone  of  which  is  so  near  in  accord  with  views  herein 
express(Ml,  we  feel  constrained  to  make  the  following 
(pKJtations  from  his  remarkable  utterances:  ^'■Evolution  has 
given  us  a  new  philomp'ii/,  a  new  bioloc)^/,  a  new  so -iolocjii,  a  new 
{tslrononu/,  a  ncir  (jcAogif.  It  nnll  not  finish  its  xvork  until  it  has 
given  us  a  new  theology  !  The  time  h(is  come  for  all  religious 
teachers  to  rcco<jnize  the  doctrine  of  evolution."  '■'■  Thcologi) 
must  apply  the  law  of  evolution  to  sjnritual  as  well  as  material 


CX)NCLUSION.  605 

phenomena,"  "It  has  been  said  that  Christianity  is  unchanging. 
I  hold  that  it  is  a  progressive  and  changeful  religion,  and  that  its 
creeds  should  be  better  in  the  nineteenth  than  in  the  sixteenth 
century.''  "  The  force  which  we  call  Christianity  is  a  force  resi- 
dent in  humanity.  Only  the  application  of  the  law  of  evolution 
to  the  problems  of  religion  will  ever  solve  them,.'"  "  Christianity 
is  a  civilized  paganism,  and  will  always  remain  so  until  the 
paganism  in  man's  nature  is  eradicated.  We  find  much  pagan- 
ism in  Christianity — in  its  creeds,  practices,  and  ceremonies.''  '■'■If 
we  are  Christian  evolutionists  we  shall  not  go  back  to  the  West- 
minster Confession,  or  to  the  Thirty-nine  Articles,  or  to  the  Nicene 
Creed,  or  to  Peter's  Confession,  or  to  any  creed  of  the  New  Testa- 
ment.  We  shall  not  go  back  to  the  fourth  century  for  our  ideas 
of  the  Church  of  the  future.  We  shall  not  be  surprised  to  find 
ei-rors  and  imperfections  in  the  Bible."  ^^TVuth  is  not  in  a  book. 
Truth  is  in  the  heart  and  the  mind,  and  the  book  only  communi- 
cates it  from  one  mind  to  another."  "Evolution  and  redemption 
are  only  two  words  for  the  same  thing;  or,  in  other  words,  redemp- 
tion is  evolution  in  the  spiritual  realm."  The  people  may 
indeed  take  courage  when  the  prominent  teachers  of  Christi- 
anity not  only  admit  the  possibilitj^  but  the  necessity  of 
religious  evolution.  The  dawn  of  light  must  be  near  to  tliose 
who  have  remained  so  long  under  tlie  shadow  of  modified 
paganism. 

In  contemplation  of  this  vast  subject  with  the  religious  mists 
of  ages  dissipated,  and  "Antiquity  Unveiled"  before  us,  the 
mind  is  shocivcd  as  the  theological  mysteries  and  fraudulent 
proceedings  of  the  promoters  of  Christianity  are  exposed. 
Their  mj'steries  and  false  religion  have  hung  over  raanliind 
as  a  dark  pall  for  many  centuries.  When  we  realize  what  a 
stupendous  system  of  deception  has  been  practiced  upon  the 
unsuspecting  generations  of  the  past  we  start  back  in  aston- 
Isliment.  Wlien  these  crimes  against  humanity  were  set  in 
motion  by  a  few  selfish,  ambitious  minds,  tliey  could  not  have 
realized  what  gigantic  proportions  tlieir  creation  would  assume 
in  the  following  centuries.  It  ma.y  occur  to  the  reader,  in  view 
of  these  late  unfoldments,  what  an  unfortunate  position  the 
church  is  placed  in  by  its  great  efforts  to  proselyte  and  convert 
tlie  heathen  to  the  very  creeds  and  dogmas  whicli  were  pla- 
giarized from  the  religions  of  their  ancestors  many  centuries 
ago     Can  we  wonder  at  their  indignation  wlien  tlie  Christian 


606  coxcLusio.v. 

missionaries  go  among  tliem,  or  that  tliey  treat  them  with 
cruelty  when  they  persist  in  forcing  upon  tliem  tiiese  doctrines? 

The  same  spirit  wliicli  inspired  tiie  reign  of  terror  in  tlie  past 
in  the  effort  to  cause  man  to  accept  teacliings  tliat  liis 
reason  repudiated  is  still  extant,  and  manifests  as  much  and 
ventures  as  far  as  public  opinion  and  the  present  intelligence 
of  the  masses  will  perniit.  To  the  public  school  and  the 
printing  press  we  must  look  for  the  redemption  of  the  race,  and 
not  to  the  theological  dogmas  which  have  come  down  to  us 
through  the  mists  of  oriental  ages.  We  feel  sure  that  many  in 
both  worlds  will  receive  light  from  the  pages  of  this  work  to 
guide  them  out  of  the  shadowy  wilderness,  made  more  dark  by 
mythical  gods.  These  are  surrounded  with  an  almost  impene- 
trable tangle  of  creeds  and  dogmas — a  legacy  handed  down 
to  us  through  the  medium  of  priestcraft,  eflectually  blocking 
the  way  of  the  soul's  progress  in  this  primary  school  of  life. 
"Truth  is  mighty  and  will  prevail."  Though  .shrouded  in 
centuries  of  darkness,  it  is  destined  to  shine  forth  as  the  beacon 
light  to  direct  all  the  children  of  men  into  the  fields  of  endless 
happiness  and  progress. 

As  a  preliminary  to  some  closing  remarks  we  quote  an 
extract  from  the  communication  of  Zoroaster  as  follows  :  "In 
publishing  these  communications  in  your  book,  at  the  close  of 
your  volume,  I  wish  tliis  train  of  information  set  forth  and  the 
fact  impressed  upon  the  reader,  tliat  these  spirits  are  not  work- 
ing for  applause  but  for  the  good  of  humanity.  I  want  it 
further  understood  that  these  spirits  I  have  brought  to  you 
have  been  comp«'lk'd  by  my  i)ower  to  tell  the  truth.  We  also 
desire  that  it  shall  be  stated  that  we  are  not  seeking  to  gain 
believers  in  any  doctrini",  all  we  ask  is  that  what  has  been 
disclosed  herein  be  examined  in  order  that  the  truth  may  be 
known." 

We  coincide  with  the  views  of  spirit  Zoroaster.  We  are  not 
trying  to  gain  converts  to  any  doctrine  or  religious  belief, 
having  long  since  seen  tlie  folly  of  so  doing.  The  truth  only  is 
ourchii'f  concern  in  tiiiseDunection  and  iltliatisbrougiit  tolight 
wesiiall  ft'i'l  n-paid  a  thousand-fold  for  our  ellbrts  in  its  belialf. 

Our  work  of  compiling  is  finislu'd.  Before  elosintr,  liowever, 
we  wish  to  say  in  our  own  bciialf  tliat  the  task  has  l>een  a  very 
arduous  one  and  attended  with  many  diHicnities.  Tiiis  should 
be  borne  in  mind  liy  any  wlio  may  feel  tlisposed  to  criticise. 


CONCLUSION.  607 

In  compiling  this  work  we  were  obliged  to  take  the  matter  as* 
we  found  it  in  the  columns  of  a  weekly  journal,  which  accounts 
for  many  passages  in  the  comments  bearing  marks  of  the  haste 
in  construction  which  frequently  attends  the  editing  of  matter 
for  a  newspaper.  The  most  critical  reader,  however,  cannot 
fail  to  note  the  great  labor  and  research  that  must  have  been 
expended  in  order  to  bring  them  to  their  present  condition. 
It  was  the  intention  of  Mr.  Roberts  to  carefully  revise  these 
comments,  before  publishing  the  work  in  book  form.  This  we 
did  not  feel  at  liberty  to  do. 

The  communications,  as  the  reader  has  already  been  informed, 
are  given  verbatim.  Some  readers  may  criticise  their  style 
and  language  as  not  being  up  to  the  standard  that  would 
be  expected  from  such  spirit  minds.  It  sliould  be  remembered 
that  many  of  them  were  unfamiliar  with  tlie  Englisli  language 
while  on  earth,  and  all  of  them  were  obliged  to  deliver  their 
statements  through  a  very  illiterate  medium  instead  of  a  scholar 
and  linguist,  which  will  account  for  many  objections  which 
may  be  raised.  It  seems  to  have  been  their  design  to  speak 
in  terms  that  the  common  mind  could  comprehend,  evidently 
for  the  purpose  of  bringing  out  the  truth  in  a  plain  and  simple 
form.  To  the  critical  mind  there  may  also  be  apparent  contra- 
dictions in  the  spelling  of  names  of  persons  and  things  whicli 
sounded  differently  when  articulated  by  spirits  wlio  were  not 
familiar  with  the  English  language.  The  spirit  testimony  was 
recorded  as  it  was  voiced  through  the  medium,  as  nearly  correct 
as  was  possible  with  rapid  writing.  By  this  process  some  trivial 
mistakes  were  liable  to  occur  which  could  not  well  be  corrected, 
as  repetition  of  the  spirit's  testimony  was  impossible  after  he 
had  left  control  of  the  medium.  We  think  however,  in  all 
cases  the  meaning  the  spirit  intended  to  convey  is  clear. 

We  have  not  taken  up  this  task  for  the  purpose  of  pecuniary 
gain  but  with  all  that  honesty  and  sincerity  of  purpose  which 
could  prompt  the  mind  in  the  interests  of  truth.  If  such  noted 
personages  as  Zoroaster,  Apollonius,  and  others  could  labor  for 
centuries  to  bring  these  trutlis  to  light,  we  certainly  can  appro- 
priate some  time  to  co-operate  with  them  in  a  cause  of  sucii 
vast  importance  to  all.  These  intelligences  from  the  great 
beyond  are  obliged  to  depend  upon  human  instrumentalities 
and  co-operation  in  order  to  bring  to  the  attention  of  the  world 
any  trutli  or  knowledge  they  have  to  impart.  Our  brother,  Mr. 


608  CONCLUSION. 

Roberts,  fell  by  the  wayside  under  the  weight  of  years  and  ex- 
cessive mental  labor  in  this  work.  After  such  extended  efforts 
on  the  part  of  spirit  and  mortal,  we  could  not  see  a  cause  fail 
upon  whicli  rested  tlie  common  interests  of  mankind,  without 
an  effort  in  its  behalf.  In  taking  up  tiiis  task,  our  sole  object 
has  been  to  complete  the  worlv  commenced  by  this  band  of 
spirits  and  left  untinisiied  througii  the  decease  of  Mr.  Roberts. 

The  reader  cannot  fail  to  realize  tliat  we  question  the  origin 
of  tlie  doctrines  and  teachings  of  Christianity  and  even  of 
Christianity  itself.  In  fact,  the  more  lionest  and  conscientious 
among  the  clergy  begin  to  question  these  ancient  dogmas 
themselves,  as  they  see  them  crambling  before  the  gaze  of  an 
enligiitened  people. 

The  Christian  reader  will  naturally  exclaim,  "  If  I  reliiupiish 
ray  hold  upon  the  Christian  religion,  what  have  I  upon  whicli 
to  depend?"  We  answer  tuutii.  Upon  this  basis  you  will 
prove  to  yourself  either  in  this  or  the  life  beyond  that  to  work 
out  your  own  salvation  is  human  destiny,  ever  progressing 
from  tile  lower  to  the  higher  condition  in  the  moral  as  well 
as  tiie  spiritual  nature.  This  may  be  termed  "  Spiritual  evolu- 
tion." We  know  full  well  tliat  tliereare  good  and  true  peojilein 
tlie  cluirch,  and  in  so  far  as  tliey  arc  sincere  and  truly  believe 
in  wliat  they  profess  tliey  have  our  deepest  sympathy,  knowing 
as  we  do  tliat  tliey  are  better  than  their  creeds  and  dogmas. 
It  is  their  moral  qualities  and  innate  goodness  that  the  world 
feels  and  respects,  and  not  the  doctrines  in  which  they  believe. 

The  caustic  criticism  of  the  press  is  to  expected,  especially 
when  subsidized  to  the  interests  of  Christianity,  for  i>ecuniary 
reasons.  The  Christian  devotee  will  doubtless  be  horror-stricken 
at  these  revelations.  The  materialist  will  ridicule,  while  the 
iiulitrerent  will  pass  them  l)y  unnoticed,  and  though  this  worlc 
may  not  generally  be  understood  and  appreciated  at  first,  we 
are  sure  the  time  will  come  when  this  volume  will  prove  a  liglit 
to  those  seeking  for  truth. 

As  we  take  leaveof  our  readers  we  sincerely  regret  that  it  had 
not  fallen  to  the  lot  of  one  more  competent  to  fiillill  the  task  we 
are  about  to  close.  The  subject  is  of  great  import  and  trans- 
cendent interest  to  the  world,  and  while  we  regret  that  the 
work  coidd  not  havr  been  better  accomplished,  we  are  glad  to 
Jiave  been  the  humble  iiistruiiient  to  aid  in  bringing  thest;  great 
revelations  before  the  world  in  thi^  form. — Com  I'll. Kli. 


ANTIQUITY  UNVEILED.— Christianity  proved  to  be  of  heathen 

origin  in  a  long  series  of  communications  from  ancient  spirits  concerning 

the  religious  history  of  mankind. 

This  volume  contains  a  wonderful  treasury  of  knowledge  and  explains 
how  the  life  and  teachings  of  ApoUonius  of  Tyana  were  appropriated, 
upon  which  to  construct  Christianity,  the  name  of  Jesus  being  used  in  place 
of  ApoUonius  to  hide  the  truth. 

It  proves  that  all  religions  originated  in  sun  worship. 

It  shows  that  Christianity  and  Paganism  are  identical. 

It  lays  bare  the  system  of  deception  practiced  by  the  founders  of 
Christianity. 

Jesus  Christ  proved  to  be  a  mythical  character. 

It  is  the  book  of  the  Nineteenth  Century. 

625  pages,  illustrated,  well  bound  in  cloth  and  gilt.  Price  $1.50. 
Postage  12  cents. 

CHRISTIANITY  A  FICTION.      By  Dr.  J.  H.  Mendenhall. 

An  inspirational  poem  showing  the  true  origin  and  mythical  char- 
acter of  the  Christian  Saviour,  and  the  fictitious  nature  of  many  of  the  most 
eminent  heroes  and  heroines  of  Biblical  fame.  These  lines  not  only 
vividly  portray  the  mythical  character  of  Christianity,  but  show  conclusively 
the  astrological  and  astronomical  nature  of  all  religions,  ancient  and 
modem.  In  its  descriptive  lines,  we  read  how  the  ancient  people  of  the 
earth  gathered  their  religious  symbols  and  the  names  of  their  gods  from 
the  sun  and  stars.  The  explanatory  notes  given  in  connection  with  the 
poem,  are  of  great  value  in  defining  many  things  in  heathen  mythology, 
bearing  upon  the  religions  of  mankind,  that  have  heretofore  been  shrouded 
in  mystery.  The  late  Mr.  J.  M.  Roberts,  editor  of  Mind  and  Matter 
wrote  the  following  estimate  of  the  value  of  this  poem  : 

' '  The  remarkable  metrical  analysis  of  the  astrological  and  astronomical 
origin  and  nature  of  all  religions  versed  in  this  poem,  we  regard  as  a  most 
important  contribution  to  the  already  large  accumulations  cf  facts  which 
prove  that  Christianity  is  a  fiction  of  the  most  stupendous  proportions  ;  we 
also  regard  it  as  displaying  a  conversancy  with  the  so  called  sacred 
mysteries  of  old,  that  invest  it  with  the  highest  value." 

A  correspondent  from  St.  Louis  writes  :  "  All  who  have  read  of  the 
Bible  gods  and  heroes  have  been  mystified.  No  intelligent  mind  could 
accept    these    tales    except     as    legends    and    allegories.        The    poem 


Christianity  a  Fiction  explains  the  enigmas,  showing  them  to  be 
symbols  drawn  from  the  heavenly  bodies  and  that  gods  and  man-gods 
were  named  after  the  sun  and  stars.  Its  lines  clearly  portray  that  the 
religions  of  the  world  had  their  origin  among  the  stars,  and  were 
transferred  to  Earth  by  the  seers  and  sages  of  old,  and  through  heathen 
mythology  handed  down  to  us.  This  valuable  and  suggestive  poem 
explains  the  hidden  religious  mysteries  of  long  ago.  Every  one  should 
read  it." 

Christianity  a  Fiction  is  printed  on  fine  heavy  paper  and  neatly 
bound.     Price  50  cents  ;  postage  2  cents. 

EDITH  BRAMLEY'S  VISION.— A  thrilling  appeal  to  all  who 
are  interested  in  learning  how  the  great  forces  of  the  Roman  Catholic 
Church  are  seeking  to  control  all  movements  pertaining  to  human  progress 
that  are  in  opposition  to  their  dogmatic  religious  teachings. 

Read  this  story  and  compare  it  with  your  own  observations  of  events 
and  things  which  are  daily  occurring  all  over  the  world  and  you  will  be 
convinced  of  the  necessity  for  guarding  well  the  citadel  of  Free  Thought, 
and  of  defending  our  institutions  of  Free  Education  in  the  interest  of 
truth.     Price   15  Cents. 

APOLLONIUS  OF  TYANA  IDENTIFIED  AS  THE 
CHRISTIAN  JESUS. — An  important  and  remarkable  revelation 
concerning  the  life  and  times  of  Apollonius  of  Tyana,  the  great  sage  and 
philosopher  of  the  first  century.  It  is  here  claimed  that  his  life  and 
teachings  were  appropriated  and  utilized  by  the  formulators  of  the 
Christian  religion  in  the  interest  of  so-called  Christianity.  The  plagiarism 
is  made  plain  in  this  brief  history  of  .\pollonius,  especially  in  view  of  the 
historical  references  and  comments  thereon.  It  is  quite  evident  that  to 
conceal  the  plagiarism  the  name  of  Apollonius  was  suppressed.  Price 
15  Cents. 

Any  of  the  above  works  forwarded  promptly  by  mail  or  express 
on  receipt  of  price.  Remittances  should  be  made  by  post-oftice  order, 
registered  letter,  express  or  draft.      Please  direct  plainly  and  in  full  to 

ORIENTAL  PUBLISHING  CO. 

Philadelphia,  Pa. 
P.  O.  Box  446. 


University  of  Caiifomia 

SOUTHERN  REGiONAL  LIBRARY  FACILITY 

305  De  Neve  Drive  -  Parltlng  Lot  17  •  Box  951388 

LOS  ANGELES,  CALIFORNIA  90095-1388 

Return  this  material  to  the  library  from  which  it  was  borrowed. 


DUE2WK5FRC';'/ 


yCLA  ACCESS 


'5e-A/ 


Rterflbrary  Loans 
1 1 630  UnlverRlty 
Box  961575 
&s  Ange*e€.  CA 

Si?  2{i  im 


Research 


900)5 


^tCL.'VcD 


SfeRVlCES  buiv 
Library 

-1  575 


Mj»4jjj:j^^^<iiij]  ji  ji  n^MfUjjj  niMMUJjjjjJif  niijjj  iMiujj  i  I1MIIIJJ  iiniii]jjji  1 1 1 1  i.ijjd<ii 


3  1158  00855  945 


UC  SOUTHERN  REGIONAL  LIBRARY  FACILITY 


